B. The book of Jeremiah includes both oral and written prophecies. Also from chapter 36 we learn that some had to be redictated/recopied. Also, chapter 52 is a historical addition related to II Kgs. 224:18-25:21.

C. Jeremiah's poetry is not of the same quality as Isaiah and Hosea, but his theology is wonderful.

This is a comment by Jerome in his introduction to Jeremiah.

"Jeremiah the prophet. . .is seen to be more rustic in language than Isaiah and Hosea and certain other prophets among the Hebrew, but equal in thought" (quoted from ABD, vol. 3, p. 690).

IV. AUTHORSHIP

A. Jeremiah did not write chapter 52 because vv. 31-34 record events which occurred in Babylon. Jeremiah was taken forcibly to Egypt by renegade Jewish military units after the assassination of Gedeliah, the Jewish governor, appointed by Nebuchandezzar.

B. Possible authors/editors:

1. Jeremiah (Baba Bathra 14b)

2. Baruch, his scribe

3. compilers

4. later editor (possibly Ezra or the men of the Great Synagogue)

C. We know more about Jeremiah than any other prophet.

1. from the priestly (exiled) line of Abiathar, I Kgs. 2:26-27)

2. grew up close to Jerusalem in Anathoth (a Levitical city in the tribal allocation of Benjamin, cf. Josh. 21:17-19)

3. called by God as a young man, 1:2; 25:3 (627 b.c.)

4. influenced by the previous writings, Hosea and Deuteronomy

5. contemporary with

a. Daniel

b. Ezekiel

c. Habakkuk

d. Zephaniah

e. Nahum

6. five years after his call "the Law Book" was found in the Temple during Josiah's reform. It is surprising that their relationship is never mentioned in Scripture. When the Law Book was found the King consulted a prophetess named Huldah (II Kgs. 22:14-20), not Jeremiah.

7. his feelings can be clearly seen in his confessions or complaints

a. 11:18-12:6

b. 15:10-12

c. 17:14-18

d. 18:18-23

e. 20:7-18

8. he was taken by force to Egypt where he was killed by Jewish refugees, 43:6

V. DATE

A. Jeremiah was born in Anathoth between 655-640 b.c. (exact date uncertain).

B. The book of Jeremiah is dated in 1:2 and covers the time from the thirteenth year of Josiah (his call) to the time of Gedaliah, 627 b.c. (cf. 1:1; 25:3) - 582 b.c. How long Jeremiah lived in Egypt with the refugees is uncertain.

C. An ostraca found at Lachnish describes its siege in 587 b.c. The form of its Hebrew text is comparable with Jeremiah.

D. Jeremiah's messages focus on the events from the fall of Samaria (722 b.c.) to the fall of Jerusalem (586 b.c.).

P. 601 b.c. - Nebuchadnezzar II lost the battle for control of Egypt (a stalemate)

VII. LITERARY UNITS

A. The book's structure is topical or thematic, not chronological. It is probably a collection of several different scrolls/messages by Jeremiah, 1-25,30-33, and 46-51.

The UBS' A Handbook of Jeremiah makes the comment,

"In fact, Jeremiah is not really a 'book' in the sense that most readers today would normally describe a book-it has neither an overall orderly arrangement nor clearly defined contextual settings for interpreting many of its individual parts" (p. 1).

B. The LXX and the MT differ greatly. Almost 3000 words of the MT are missing in the LXX. Also, the order of the nations in chapters 46-51 is different, as well as their placement after chapter 25. Both MSS traditions were found among the Dead Sea Scrolls, which implies they are both translations of an early Hebrew text.

1."As is well known, the book of Jeremiah is not put together according to a chronological arrangement, and it is only with difficulty that we can uncover even a topical arrangement of the sayings and deeds recorded in it. However, a recent commentary by Dorsey demonstrates that there are seven fairly well-defined larger units along with an appendix. Each has its own cohesive internal organization. The outline below is based on his analysis:

a. God will punish Judah (1.1-12.17)

b. The Lord reveals his plans for the fall of Judah (13.1-20.18)

c. God will judge and punish Judah and Jerusalem (21.1-29.32)

d. God will bring his people back to their land (30.1-33.26)

e. Jeremiah delivers messages to Zedekiah and the Rechabites (34.1-35.19)

f. Jeremiah suffers because he delivers the Lord's message (36.1-45.5)

g. God will punish the nations (46.1-51.64)

h. An appendix on the fall of Jerusalem (52.1-34)" (p. 1)

2. "The seven divisions of the book are therefore arranged in a symmetrical pattern. The first and seventh have related themes, as do the second and sixth, and the third and fifth. The fourth, the central division, delivers the central message, that of hope. This is quite different from many of the other prophetic books where the central message is a call to repentance. Further, the book makes clear that God did not fail to protect Judah. Rather, it was he who decreed that Judah should be punished because they failed to obey him. The Lord is above the nations and powers; he is able to punish, but he alone can be trusted to restore the people" (p. 2).

E. It is interesting to note that in chapters 1-25 Jeremiah's messages are introduced with the phrase "the word of YHWH came to me," while in chapters 26-51 they are introduced with "the word of YHWH came to Jeremiah."

*Although not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraph divisions as they understand them. Every paragraph has one central topic, truth or thought. Each version encapsulates that topic in its own way. As you read the text, which translation fits your understanding of the subject and verse divisions?

In every chapter you must read the Bible first and try to identify its subjects (paragraphs). Then compare your understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation at the paragraph level, can one truly understand the Bible. Only the original author was inspired-readers have no right to change or modify the message. Bible readers do have the responsibility to apply the inspired truth to their day and lives.

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:1-31The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, 2 to whom the word of the Lord came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. 3It came also in the days of Jehoiakim the son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.

1:1 "The words" This Hebrew word (BDB 182) has a wide semantical field and can mean "deeds," "matters," "affairs," or "sayings."

▣ "Jeremiah" This is a very common Hebrew name, but its etymology is uncertain (see Intro. I., B); of all the prophetic books, this one mentions the author more than any other. The book reveals its author's words, thoughts, feelings, and actions more than any other OT book.

▣"the son of Hilkiah" This name (BDB 324) means "YHWH is my portion." Jeremiah was a Levite, but apparently he was not an active priest because Solomon had exiled his family to Anathoth (cf. I Kgs. 2:26-27). There are two men in Jeremiah's day by the same name. His father is not the high priest mentioned in II Kgs. 22:4 or II Chr. 34:9. The high priest was apparently of the lineage of Zadok, while Jeremiah's father was from the lineage of Abiathar, both descendants of Eli.

▣"Anathoth" This name (BDB 779) comes from the Amorite goddess, Anath, who is the sister or consort of Ba'al. She was the most active warrior goddess (i.e., Anath, Asherah, Astarte, and Astoreth) called the Queen of heaven in the Ras Shamra poetry texts (found in the city of Ugarit, north of Israel. A city by this name, Beth-anath, is mentioned in Josh. 15:59; 19:38; Jdgs. 1:33.

▣"in the land of Benjamin" This was the location of Abiathar's excommunication (cf. I Kgs. 2:26-27). It is about three miles from Jerusalem, but its exact location is uncertain.

1:2-3 The repeated phrase "in the days of. . ." is a way to date the prophetic messages. The opening verses serve to introduce the entire book.

1. from whom

2. to whom (cf. v. 7)

3. when

4. why

1:2 "the word of the Lord came" The OT prophets repeatedly affirm that their message was from YHWH. This literary formula makes that very clear.

1:2,3"in the days of Josiah. . .in the days of Jehoiakim" This forms the beginning and ending dates of Jeremiah's ministry, which is about 627 b.c. to after 586 b.c. See Appendix Four, chart #3.

▣"Josiah" This means "YHWH supports" (BDB 78) or "YHWH heals" (BDB 382). He was a godly king who began reigning in 640 b.c. at eight years of age (640-609 b.c.). He started a spiritual reform and the remodeling of the Temple. This was when the "Law of the Lord" was found (621 b.c., cf. II Kings 22-23).

▣"in the thirteenth year of the reign" This would be five years after the Book of the Law was found in the Temple and when Josiah began his reform. It is unusual that there is no textual connection between Josiah and Jeremiah recorded in the Bible. Even when the Book of the Law was found, it was taken to the prophetess Huldah to interpret (cf. II Kgs. 22:14-20).

▣"the exile of Jerusalem in the fifth month" There were four deportations by Nebuchadnezzar II of the population of Judah to Babylon (i.e., 605, 597, 586, 582 b.c.). By far the most destructive was in 586 b.c., when Jerusalem itself fell and the Temple was completely destroyed (cf. II Kings 25; II Chr. 36:9-21; Jeremiah 39 and 52).

NASB (UPDATED) TEXT: 1:4-104Now the word of the Lord came to me saying,5"Before I formed you in the womb I knew you,And before you were born I consecrated you;I have appointed you a prophet to the nations."6Then I said, "Alas, Lord God!Behold, I do not know how to speak,Because I am a youth."7But the Lord said to me,"Do not say, 'I am a youth,'Because everywhere I send you, you shall go,And all that I command you, you shall speak.8"Do not be afraid of them,For I am with you to deliver you," declares the Lord.9Then the Lord stretched out His hand and touched my mouth, and the Lord said to me, "Behold, I have put My words in your mouth.10See, I have appointed you this day over the nations and over the kingdoms,To pluck up and to break down, To destroy and to overthrow,To build and to plant."

1:4 Verses 4 through 10 are the divine call of Jeremiah to prophetic ministry.

1:5"Before I formed you in the womb I knew you" This speaks of God's sovereign power over the lives of His human creation (cf. 43:7; 44:2,24; 49:5). The term "formed" (Qalimperfect, BDB 427, KB 428) is the exact term used in Gen. 2:7,8. God has a plan and a purpose for every human person (cf. Ps. 139:13-16; Isa. 43:7; 49:5; Gal. 1:15).

God had a plan and purpose for this person even before he was born. I wonder how many "prophets" and servants of God America has killed in the name of expediency and the individual freedom of their selfish parents. Personal convenience and expedience give a social license to choices that depreciate human worth and dignity!

For a good brief discussion of the Bible texts on the unborn see Millard Erickson, Christian Theology, 2nd ed., pp. 570-572.

▣ God selects four verbs to describe His personal activity in Jeremiah's life.

4. "see" - in v. 10 (Qalimperative), also functions as an interjection

▣ "Lord God" The Hebrew titles are "Adonai" and "YHWH." Since both of these terms are translated "Lord" in English, most English translations use the title "Lord God" (cf. 4:10; 32:17; Josh. 7:7; Jdgs. 6:22). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣"I do not know how to speak" This was the same excuse that Moses used in Exod. 4:10, however, the term used here means "to speak publicly." Moses was claiming to be a stutterer (BDB 546), but Jeremiah was claiming not to be a public speaker (BDB 180).

▣"because I am a youth" His exact age is uncertain, because in Exod. 33:11 Joshua is called a youth and he was 45 years old. Young people in Hebrew culture did not have the status that they do in modern American culture. Jeremiah was afraid that because of his age and because he was unmarried he would not have a strong social or religious platform from which to speak to Judeans.

God regularly uses young people. Here are just a sample.

1. the spies of Jericho, Josh. 6:23

2. Samuel

3. David and Jonathan

4. Daniel and his three friends

5. Josiah

6. Joel 2:28

It is not the age but the heart that is crucial!

1:7 Notice how YHWH answered Jeremiah's reluctance.

1. do not say, "I am a youth" (Qalimperfect used in a jussive sense)

2. everywhere I send you, you shall go

3. all that I command you, you shall speak

▣"because everywhere I send you, you will go" God never sends anyone out alone. His greatest provision is His personal presence (cf. vv. 8b,19). He goes along to help (i.e., Matt. 28:20) and to equip for the task assigned (i.e., Eph. 4:12).

1:8 "Do not be afraid of them" This is a Qal imperfect used in a jussive sense. Jeremiah had a hard word to speak to his own people (i.e., exile is coming). They would attack Jeremiah both verbally and physically, but YHWH says "Fear not!" This was a frequent message to YHWH's servants.

1. Abraham, Gen. 15:1

2. Isaac, Gen. 26:24

3. Moses, Num. 21:34; Deut. 3:2,22

4. Joshua, Josh. 1:5-9; 8:1; 10:8

5. Gideon, Jdgs. 6:8-10

6. Solomon, I Chr. 28:20

7. Isaiah, Isa. 8:12-15

8. national Israel, Isa. 41:10,13,14; 43:1,5; 44:2; 54:4

9. Daniel, Dan. 10:12,19

10. Mary, Luke 1:30

11. Simon, Luke 5:16

12. Paul, Acts 27:24

13. John, Rev. 1:17

1:9 "the Lord stretched out His hand and touched my mouth" Jeremiah becomes YHWH's mouthpiece (cf. 15:19; Deut. 18:18). Apparently Jeremiah had a vision of God similar to Isaiah's (cf. Isa. 6:6-7). The vision is not elaborated in Jeremiah's call as it is in Isaiah's call (cf. Isaiah 6) or Ezekiel's call (cf. Ezekiel 1).

This is a very anthropomorphic phrase. God is described in human terms.

▣ "Behold I put my words in your mouth" It must be remembered that this was not Jeremiah's message or thoughts, but God's (cf. v. 2; Deut. 18:18).

1:10 There is a series of six infinitive constructs.

1. to pluck up - Qal, BDB 684, KB 737, cf. 31:28

2. to break down - Qal, BDB 683, KB 736, cf. 31:28

3. to destroy - Hiphil, BDB 1, KB 2, cf. 31:28

4. to overthrow - Qal, BDB 248, KB 256

5. to build - Qal, BDB 124, KB 139, cf. 24:6; 31:4,28; 33:7; 42:10

6. to plant - Qal, BDB 642, KB 694, cf. 24:6; 31:28; 32:41; 42:10

The first four speak of judgment, but the last two of renewal and restoration (cf. 18:7-10; 31:40). It is interesting that Jeremiah repeats this phrasing in 31:28, where he switches to an emphasis on restoration and deliverance. This phrase then becomes a literary marker for the two opposite prophecies Jeremiah is to speak to "the nations," because YHWH is the true "King" of all nations (cf. I Sam. 8:4-9).

NASB (UPDATED) TEXT: 1:11-1211The word of the Lord came to me saying, "What do you see, Jeremiah?" And I said, "I see a rod of an almond tree." 12Then the Lord said to me, "You have seen well, for I am watching over My word to perform it."

1:11 "What do you see" There are two visions (vv. 11-12 and vv. 13-19). The time element is uncertain, but they are placed close to Jeremiah's call.

▣"I see a rod of an almond tree" The term "almond," shaqed (BDB 1052), is related to the verb "watching" in v. 12, shoqed (BDB 1052). In this culture the almond tree was called "the watching tree." Apparently this vision was a way to emphasize the surety of God's word through Jeremiah (i.e., "watching over" and "to perform it").

NASB (UPDATED) TEXT: 1:13-1913The word of the Lord came to me a second time saying, "What do you see?" And I said, "I see a boiling pot, facing away from the north." 14Then the Lord said to me, "Out of the north the evil will break forth on all the inhabitants of the land. 15For, behold, I am calling all the families of the kingdoms of the north," declares the Lord; "and they will come and they will set each one his throne at the entrance of the gates of Jerusalem, and against all its walls round about and against all the cities of Judah. 16I will pronounce My judgments on them concerning all their wickedness, whereby they have forsaken Me and have offered sacrifices to other gods, and worshiped the works of their own hands. 17Now, gird up your loins and arise, and speak to them all which I command you. Do not be dismayed before them, or I will dismay you before them. 18Now behold, I have made you today as a fortified city and as a pillar of iron and as walls of bronze against the whole land, to the kings of Judah, to its princes, to its priests and to the people of the land. 19They will fight against you, but they will not overcome you, for I am with you to deliver you," declares the Lord.

1:13 "a boiling pot, facing away from the north" Because of v. 14 it is obvious that this is referring to an invasion from the north. The term "north" became a proverb for "evil" and "invasion" (cf. 4:6; 6:1,22; 10:22; 25:9) because it was the only land route into Palestine from Mesopotamia because of the desert east of Palestine. The boiling pot pours south (i.e., the advancing Babylonian army).

There are three words in close proximity that may be sound plays.

1. נפוח - boiling pot

2. ופניו - facing away from

3. צפונה - the north

These kinds of sound plays are a characteristic of Hebrew poetry (see Appendix One)

1:15 This verse is describing the armies of Neo-Babylon, made up of many conscripts and mercenaries. They will come and lay siege to the walled cities of Palestine.

1:16 Judah's fall came not because of the weakness of YHWH, their God, but their idolatry.

3. they have worshiped the work of their own hands - Hishtaphel imperfect, BDB 1005, KB 295

1:17 "gird up your loins" This is a Hebrew idiom for "get ready for action" (cf. I Kgs. 18:46; II Kgs. 4:29; 9:1; Eph. 6:14; I Pet. 1:13), which would be similar to our "roll up your sleeves."

Girding up his loins meant to pull one's robe through the legs in front and tuck it into the sash, thereby forming tight-fitting shorts, ready for action. This is not the only preparatory action the prophet is told to do.

1. arise - Qalperfect, BDB 877, KB 1086

2. speak - Pielperfect, BDB 180, KB 210

3. do not be dismayed - Qalimperfect negated (BDB 369, KB 365) used in a jussive sense

▣"and speak to them all which I command you" This shows the purpose of the visions for Jeremiah in vv. 11-16. It was a divine revelatory communication.

▣"Do not be dismayed before them, or I will dismay you before them" God's service is a double-edged sword, privilege brings responsibility.

1:18 "I have made you today" God's provision and protection are emphasized to the prophet.

1. as a fortified city

2. as a pillar of iron

3. as walls of bronze

We must not let the reception of our message affect its proclamation, once we know it is from God! Jeremiah was going to speak to the powerful and elite of his day.

1. to the kings of Judah

2. to its princes

3. to its priests

4. to the people of the land (wealthy land owners)

1:19 "They will fight against you" Judah will reject God's message. God's people have always rejected His message.

▣"I am. . .the Lord" These are both from the same Hebrew verb, "to be" (BDB 217, cf. Exod. 3:12-14). Their basic thrust is that God is the ever-living, only-living God. See Special Topic at 1:2. That great God is with Jeremiah (cf. v. 8).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. Chapters 2:1 through 6:30 possibly occur during the reign of Josiah (see Chart at Appendix Four #3).

C. The change in the pronouns has caused some to assert that there are several sermons combined, but it seems that Jeremiah switches from speaking to the nation, to individuals and then back to the nation.

NASB (UPDATED) TEXT: 2:1-31Now the word of the Lord came to me saying, 2"Go and proclaim in the ears of Jerusalem, saying, 'Thus says the Lord,"I remember concerning you the devotion of your youth,The love of your betrothals,Your following after Me in the wilderness,Through a land not sown.3Israel was holy to the Lord,The first of His harvest.All who ate of it became guilty;Evil came upon them," declares the Lord.'"

2:1 This is a literary phrase in the prophets to designate YHWH's message. These were His words not Jeremiah's! It was a very specific revelation. The question is how much of the

1. genre (poetry)

2. vocabulary

3. imagery

is YHWH's and how much is Jeremiah's mind, education, and culture. We simply do not know, but by faith all believers assert it is God's self-revelation (i.e., "Thus says the Lord," v. 2). See Special Topic: Inspiration at 23:21-22.

▣ "Go and proclaim" One would think these are imperatives but they are not.

- go, Qalinfinitive absolute

- proclaim, Qalperfect

▣ "in the ears of Jerusalem" Poetry condenses for emphasis. This phrase is addressing the people of Jerusalem, not a personification of the city. Also the message was for all Judeans not just the capital city.

Does this imply that Jeremiah is speaking only to Judah and that Israel has already been exiled (i.e., 722 b.c.)? It is hard/impossible to date the individual poems of Jeremiah. The word "Jerusalem" is missing in the LXX.

▣ In v. 2 YHWH speaks of the time of the beginning of Israel as a nation (i.e., the exodus and wilderness wandering period of 38 years).

1. "I remember" (anthropomorphic metaphor, see Special Topic at 1:9)

a. the devotion (hesed) of your youth (see Special Topic below)

b. the love of your betrothal

c. your following after Me in the wilderness

The rabbis called this period "the honeymoon" period between YHWH (husband) and Israel (wife). He provided their every need. See Special Topic below.

1. food (manna and quail)

2. water

3. clothing

4. shade

5. His personal guidance

In a sense this strophe is like Rev. 2:4, which describes how the OT people of God, like the church at Ephesus, had "left her first love" (i.e., beginning devotion and commitment).

▣"The first of His harvest" This imagery is an allusion to the offering of the first fruits which symbolized YHWH's ownership of the whole crop (cf. Lev. 23:10-11; I Cor. 15:20; James 1:18). Here the imagery turns negative. The nations attacked and rejected YHWH by rejecting His chosen vessel of revelation, Israel.

▣"ate" This term (Qal participle, BDB 37, KB 46) was used in Akkadian for an "illegal invasion," but here it denotes the nations of Palestine's rejection and attack on Israel. This phrase shows Israel's specialness (cf. Gen. 12:3; 27:29). She was created and called for a larger purpose (see Special Topic at 1:5).

NASB (UPDATED) TEXT: 2:4-84Hear the word of the Lord, O house of Jacob, and all the families of the house of Israel.5Thus says the Lord,"What injustice did your fathers find in Me,That they went far from MeAnd walked after emptiness and became empty?6They did not say, 'Where is the LordWho brought us up out of the land of Egypt,Who led us through the wilderness,Through a land of deserts and of pits,Through a land of drought and of deep darkness,Through a land that no one crossedAnd where no man dwelt?'7I brought you into the fruitful landTo eat its fruit and its good things.But you came and defiled My land,And My inheritance you made an abomination.8The priests did not say, 'Where is the Lord?'And those who handle the law did not know Me;The rulers also transgressed against Me,And the prophets prophesied by BaalAnd walked after things that did not profit."

2:4 "Hear" This is the theologically significant verbShema (Qalimperative, BDB 1033, KB 1570). Its basic meaning is "to hear, so as to do." It has great importance in Deut. 4:1; 5:1; 6:3,4. Jeremiah was deeply influenced by Deuteronomy.

▣"O house of Jacob. . .families of the house of Israel" These are parallel phrases used of all the seed of Abraham, after the split of the United Monarchy (Saul, David, Solomon) in 922 b.c. The northern ten tribes are called Israel, Ephraim, or Samaria. This has caused great confusion in the use of the term "Israel" (see Special Topic at 2:3).

2:5 "What injustice did your fathers find in Me" This is the literary imagery of a court scene (cf. vv. 4-8). YHWH's true nature is expressed in Deut. 32:4. YHWH asked this same question in Micah 6:3. He was not the problem, they were!

▣ "they went far from Me" The verb (Qalperfect, BDB 934, KB 1221) is in direct contradiction to "follow after Me" in v. 2.

Also notice the personal element. Not just follow my laws but follow "Me"! Biblical faith is a personal faith, in a personal God, on a daily moment-by-moment basis. It is a faith relationship, but it is personal (i.e., prayer, daily trust, and obedience to the known will of God).

▣ "walked" This (BDB 229, KB 246) is a biblical metaphor of lifestyle choices and actions.

Notice this is God's land and He will not tolerate those who live inappropriately (cf. Lev. 18:24-30). As He removed the Canaanites (cf. Gen. 15:16) He will remove Abraham's seed if they reject Him (cf. 6a, 8a).

▣ "things that did not profit" In Hebrew poetry one looks for several markers.

1. Hebrew parallelism

2. Hebrew imagery

3. Hebrew sound plays

4. parallel passage from Israel's history/wisdom literature, or other prophets

It is surely possible that an intended sound play is here (v. 8).

1. profitless - יעל

2. Ba'al - בעל

NASB (UPDATED) TEXT: 2:9-13 9"Therefore I will yet contend with you," declares the Lord,"And with your sons' sons I will contend.10For cross to the coastlands of Kittim and see,And send to Kedar and observe closelyAnd see if there has been such a thing as this!11Has a nation changed godsWhen they were not gods?But My people have changed their gloryFor that which does not profit.12Be appalled, O heavens, at this,And shudder, be very desolate," declares the Lord.13"For My people have committed two evils:They have forsaken Me,The fountain of living waters,To hew for themselves cisterns,Broken cisternsThat can hold no water."

▣"with your sons' sons I will contend" This shows that lifestyle priorities are passed on to our children with the result of blessing or cursing (cf. Exod. 34:7; Deut. 5:9). Just an additional thought, I so rejoice in Deut. 7:9, where God's love and mercy extends to the "thousand generations" of those who love and trust Him.

2:10 Notice the series of imperatives.

1. cross - Qalimperative, BDB 716, KB 778

2. see - Qalimperative, BDB 906, KB 1157

3. send - Qalimperative, BDB 1018, KB 1511

4. observe closely - Hithpolelimperative, BDB 106, KB 122

5. see - same as #2

▣"Kittim" This refers to the original Phoenician settlement on Cyprus, but came to refer to all of the islands to the west of Palestine.

▣"Kedar" This was an Arab tribe to the east. This entire phrase is used metaphorically for "from east to west." The whole point of the verse is "Ask anyone!" Let anyone be a witness about the things of vv. 11-13.

2:11 What a powerful question. Israel had abandoned the only true God and went after the false, vain, non-existent idols of the surrounding pagan nations (cf. v. 13).

▣ "their glory" The NKJV and NRSV capitalize "glory" (BDB 458), thereby showing it is a characteristic title for God (cf. Rom. 1:23). He was Israel's glory! When they reject Him they have no glory (cf. Hos. 4:7).

▣ "For that which does not profit" If v. 8, lines 3 and 4, are parallel, then this may refer to Ba'al worship (see Special Topic at 2:20).

2:12 Notice that YHWH directs the oldest witness (O heavens, usually paired with O earth) to

2:13 "fountain of living waters" This is another descriptive title for God (cf. 17:13; Ps. 36:9; John 4:10-14; 7:38-39; Rev. 21:6).

▣ "To hew for themselves" This is the problem of fallen humanity, even covenant humanity. They try to run their own lives (cf. vv. 17,19). Their failure will open the door for YHWH's mercy and grace in the "new covenant" of Jer. 31:31-34 (cf. Ezek. 36:22-38).

NASB (UPDATED) TEXT: 2:14-1914"Is Israel a slave? Or is he a homeborn servant?Why has he become a prey?15The young lions have roared at him,They have roared loudly.And they have made his land a waste;His cities have been destroyed, without inhabitant.16Also the men of Memphis and TahpanhesHave shaved the crown of your head.17Have you not done this to yourselfBy your forsaking the Lord your GodWhen He led you in the way?18But now what are you doing on the road to Egypt,To drink the waters of the Nile?Or what are you doing on the road to Assyria,To drink the waters of the Euphrates?19Your own wickedness will correct you,And your apostasies will reprove you;Know therefore and see that it is evil and bitterFor you to forsake the Lord your God,And the dread of Me is not in you," declares the Lord God of hosts.

2:14 Another question starts a new strophe. This question is answered by another rhetorical question in v. 17. Israel is reaping what she sowed (cf. 17:10; 32:19). She is no longer what she was when she was formed (i.e., vv. 2-3, devoted, loving, holy to the Lord, the first of His harvest). Now she is a slave who has become a prey (i.e., of other nations and their false gods).

2:15 "young lions" This is a metaphor of power and strength used of the nations. Young lions were well known top predators. Here it symbolized Israel's invading enemies. Without her God, she was vulnerable and weak! The false gods who could not see or hear, could not help!

The MT has "burned" (נצתה, Niphalperfect, BDB 428, KB 429, but the Masoretic scholars suggested נצתו), which would be translated "are in ruins." Both options fit the context (see above line which is in synonymous parallelism).

2:16 "Memphis and Tahpanhes" These were ancient capitals of Egypt (cf. 44:1). Each city in Egypt had its own patron deity.

2:17 See note at v. 13d. Line 3 of the MT is printed in the NASB. The Septuagint has a totally different line. It is not a textual corruption, but a separate tradition. The DSS have Hebrew copies of both the MT form of Jeremiah and the radically shorter LXX version.

Here is the LXX:

"'Has not your abandoning of Me brought about these things for you?' says the Lord God."

2:18"on the road to Egypt. . .Assyria" Israel tried to find security themselves by political alliances against Babylon instead of with faith in YHWH. These alliances included involvement (ceremonies) with their national idols!

▣"To drink the water" This repeated verbal (Qalinfinitive construct, BDB 1059, KB 1667) is a metaphor used as voluntary service of another. In a sense this was "self-imposed" exile!

NASB (UPDATED) TEXT: 2:20-2520"For long ago I broke your yokeAnd tore off your bonds;But you said, 'I will not serve!'For on every high hillAnd under every green treeYou have lain down as a harlot. 21Yet I planted you a choice vine,A completely faithful seed.How then have you turned yourself before MeInto the degenerate shoots of a foreign vine?22Although you wash yourself with lyeAnd use much soap,The stain of your iniquity is before Me," declares the Lord God.23"How can you say, 'I am not defiled, I have not gone after the Baals'?Look at your way in the valley!Know what you have done!You are a swift young camel entangling her ways,24A wild donkey accustomed to the wilderness,That sniffs the wind in her passion.In the time of her heat who can turn her away?All who seek her will not become weary;In her month they will find her.25Keep your feet from being unshodAnd your throat from thirst;But you said, 'It is hopeless!No! For I have loved strangers,And after them I will walk.'"

2:20-25 The UBS Handbook on Jeremiah lists the metaphors used to describe Israel's apostasy (p. 69).

1. a rebellious animal, v. 20a 5. a wild camel in heat, vv. 23-24

2. a prostitute, v. 20b 6. a fool bent on self-destruction, v. 25

3. a worthless vine from good stock, v. 21 7. a thief, v. 26

4. a guilty person who cannot be washed, v. 22

2:20 The first two parallel lines speak of the Exodus, where God formed Israel into a nation (cf. "planted" in v. 21) as He promised in Gen. 15:13-16. There are several other texts that use slavery imagery (cf. Lev. 26:13; Isa. 52:2-3; Jer. 30:8; Ezek. 34:27).

2:21 "choice vine" This is sorek (BDB 977 I), which means "red grape." This was one of the best varieties of grapes (cf. Isa. 5:1-7). But Israel became idolatrous and "turned yourself" (Niphalperfect, BDB 245, KB 253) "into the degenerate shoots of a foreign vine."

NASB (UPDATED) TEXT: 2:26-2826"As the thief is shamed when he is discovered,So the house of Israel is shamed;They, their kings, their princesAnd their priests and their prophets,27Who say to a tree, 'You are my father,'And to a stone, 'You gave me birth.'For they have turned their back to Me,And not their face;But in the time of their trouble they will say,'Arise and save us.'28But where are your godsWhich you made for yourself?Let them arise, if they can save youIn the time of your trouble;For according to the number of your citiesAre your gods, O Judah."

2:27 "tree, 'You are my father'. . .stone, 'You gave me birth'" This is a play on the symbols of the Canaanite fertility gods. Ba'al was symbolized by an uplifted stone (i.e., phallus) and Asherah by a carved stake or live tree (i.e., the tree of life).

▣ "You gave me birth" The MT has the singular verb (Qalperfect, BDB 408, KB 411); the Masoretic scholars suggested it be changed to the plural.

▣ "they have turned their back to Me" This parallels 32:33. In response YHWH turns His back to them (cf. 18:17).

▣ There are two imperatives used to mock what idol worshipers said to their non-existent idols (cf. v. 28).

1. arise - Qalimperative, BDB 877, KB 1086

2. save us - Hiphilimperative, BDB 446, KB 448

Superstition is a sad and powerful reality in our fallen world (cf. Isa. 44:17; 45:20; 46:6-7).

Are your gods, O Judah" This refers either to the local Ba'als (cf. 11:13) or as we learn from Ugaritic literature, the Canaanite pantheon, which had 250 gods.

NASB (UPDATED) TEXT: 2:29-3729"Why do you contend with Me?You have all transgressed against Me," declares the Lord.30"In vain I have struck your sons;They accepted no chastening.Your sword has devoured your prophetsLike a destroying lion.31O generation, heed the word of the Lord.Have I been a wilderness to Israel,Or a land of thick darkness?Why do My people say, 'We are free to roam;We will no longer come to You'?32Can a virgin forget her ornaments,Or a bride her attire?Yet My people have forgotten MeDays without number.33How well you prepare your wayTo seek love!Therefore even the wicked womenYou have taught your ways.34Also on your skirts is foundThe lifeblood of the innocent poor;You did not find them breaking in.But in spite of all these things,35Yet you said, 'I am innocent;Surely His anger is turned away from me.'Behold, I will enter into judgment with youBecause you say, 'I have not sinned.'36Why do you go around so muchChanging your way?Also, you will be put to shame by EgyptAs you were put to shame by Assyria.37From this place also you will go outWith your hands on your head;For the Lord has rejected those in whom you trust,And you will not prosper with them."

2:29 See note at v. 9.

▣ "You have all transgressed against Me" Sin is personal and it is a rebellion against YHWH. The verb is a Qalperfect (BDB 833, KB 981) denoting a settled attitude of rebellion and disobedience (cf. 2:8,29; 3:13; 33:8; Isa. 43:27; 49:13; 66:24; Ezek. 2:3; 20:38; Hos. 7:13).

Notice the word "all," which could refer to

1. everyone in that generation (cf. v. 31; 5:1; 6:13)

2. their ancestors as well

The rebellion of all Israel, and all humans, is clearly seen in Paul's litany of OT verses in Rom. 3:9-18 and the summary statement in Rom. 3:23!

2:30-31 YHWH disciplined Israel (cf. Leviticus 26; Deuteronomy 28-29) so that she would return to Him, but she would not. She had forgotten His gracious presence, provision, and protection during her formation (i.e., exodus and wilderness wanderings).

Israel's rejection of their God was surprising and unnatural! They wanted their freedom (i.e., the results of the Fall, cf. Genesis 3)! The verb in v. 31, line 4, is a Qalperfect, BDB 923, KB 1194.

2:31

NASB"We are free to roam"NKJV"We are lords"NRSV"We are our own masters"NJB"We are free"JPSOA"We have broken loose"LXX"We will not be ruled"

The UBS Handbook (p. 85) suggests it means "go here and there" and links back to the female camel of v. 23.

2:32 "attire" This (BDB 905) was a sash that shows marital status of women (as does "ornaments," BDB 725). Israel had broken YHWH's covenant symbolized by the marriage contract. This chapter is YHWH's divorce proceedings.

▣ "My people have forgotten Me" This verb (Qalperfect, BDB 1013, KB 1489) is a shocking comment about Israel's relationship to her Deity (the only true Deity). This tragedy continues (cf. 3:21; 13:25; Ps. 106:21-22).

Here the forgetfulness is a choice not an accident! Israel deliberately chose to leave YHWH, even after all He had done for her.

2:33 "You have taught your ways" Israel was so evil that she taught prostitutes a thing or two about evil. This is an allusion to

1. fertility worship

2. foreign alliances

2:34"lifeblood of the innocent poor" The wealthy and powerful were taking advantage of the poor and powerless, see 7:6; 22:3,17; and the book of Amos.

▣ "You did not find them breaking in" The word translated "breaking in" is a noun (BDB 369, KB 573) found only here and in Exod. 22:2, where it refers to the killing of a burglar.

▣ "But in spite of all these things" The Hebrew phrase is very uncertain. The AB, vol. 21, simply puts it in brackets!

The UBS Text Project has two options.

1. in spite of all these things (RSV)

2. on every oak (LXX, NEB)

It gives #1 a C rating (considerable doubt). The UBS Handbook also prefers #1 as "the least problematic" (p. 88).

The NASB, NRSV, NJB, and NIV connect the lasts line of v. 34 with v. 35.

2:35 This shows the depth of their sin and self-deception as they rationalize their conduct. Possibly their prosperity blinded their eyes as they claimed promises from Deuteronomy 28-29, but forgot the conditional nature of YHWH's covenant!

2:36-37 These verses clearly threaten an exile by Babylon. The political alliances (i.e., Egypt and the remnant of the Assyrian army, cf. v. 18) cannot save Israel from Nebuchadnezzar.

2:36

NASB"go around so much"NKJV"gad about so much"NRSV"how frivolously. . ."NJB"how lightly you gad about"JPSOA"how you cheapen yourselves"REB"why do you so lightly. . ."LXX"whatever did you greatly despise"

The root of the verb is uncertain and the adverb, "lightly" (BDB 547), seems to fit well with option #2. Here are the options for the verb.

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. Jeremiah 2:1- 4:4 forms a literary unit.

B. Chapter 3 is a word play on the word shub (בוש, BDB 996, KB 1427, see Special topic at 2:22), which means "to turn," either to something or to someone (cf. 3:1,7,10,14,19,22).

C. The broken covenant is expressed as a broken marriage resulting in a legal divorce. However, YHWH's grace is so powerful that the Deut. 24:1-4 requirements are annulled (i.e., faithless, idolatrous Israel can return to her first husband, YHWH)! A new day, a new covenant is possible!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-51God says, "If a husband divorces his wifeAnd she goes from himAnd belongs to another man,Will he still return to her?Will not that land be completely polluted?But you are a harlot with many lovers;Yet you turn to Me," declares the Lord.2"Lift up your eyes to the bare heights and see;Where have you not been violated?By the roads you have sat for themLike an Arab in the desert,And you have polluted a landWith your harlotry and with your wickedness.3Therefore the showers have been withheld,And there has been no spring rain.Yet you had a harlot's forehead;You refused to be ashamed.4Have you not just now called to Me,'My Father, You are the friend of my youth?5Will He be angry forever?Will He be indignant to the end?'Behold, you have spokenAnd have done evil things,And you have had your way."

▣ "If a husband divorces his wife" This reflects Moses' statement in Deut. 24:3-4. YHWH uses divorce as a metaphor of His peoples' "spiritual adultery" of idolatry. Israelites could not take back a wife after another man had married her (cf. Deut. 24:4), but YHWH's great love will remarry Israel even after her idolatry (cf. 4:1; Hosea 1-3).

YHWH was stating what had occurred years ago (cf. 2:20-25).

▣ "Will he still return to her" This was not allowed (cf. Deut. 24:1-4). Their return was for political reasons, not for spiritual reasons.

▣"land be completely polluted" The verb and infinitive absolute of the same root (BDB 337, KB 335) are used to intensify the sense of the idolatrous pollution. This very thing is discussed in Lev. 18:24-28; 19:29; Deut. 24:4.

The LXX has "woman," האשה, but the MT has "land," ץראה. The UBS Text Project rates "land" as B (some doubt); both fit the context.

▣"you are a harlot with many lovers" YHWH is depicted as a husband, possibly based on Deut. 10:20; 11:22; 13:14 (i.e., "cling to Him"). This is one of several anthropomorphic metaphors used of God and His relationship to His faith children (see Special Topic at 1:9).

NASB"Yet you turn to Me"NKJV"yet return to Me"TEV"now you want to return to Me?"LXX, NJB"would you return to me?"JPSOA"can you return to Me?"

This is the infinitive absolute of a verb (Qalimperfect, BDB 996, KB 1427) used earlier in the verse (and throughout this chapter). It can be

1. turned into an imperative (NKJV)

2. turned into a verb (NASB)

3. turned into a question (TEV, NJB, JPSOA following the LXX)

3:2 "Lift up your eyes. . .see" These are both Qal imperatives.

1. lift up - BDB 669, KB 724

2. see - BDB 906, KB 1157, cf. 1:10; 2:10 (twice), 19, 23, 31

▣ "bare heights" This was the place of the worship of Ba'al (cf. 3:21; 4:11; 7:29; 12:12; 14:6; Hos. 4:11-14).

NASB"violated"NKJV"lain with men"NRSV"offered your sex!"TEV"acted like a prostitute?"NJB, JPSOA,REB"lain with"LXX"contaminated" or "utterly defiled"

The JPSOA interprets the word as a robber (see UBS Handbook, p. 94). The LXX's "raven" could be parallel to "polluted land," as the raven was an unclean scavenger, but it could also mean a supposed helper, cf. I Kgs. 17:4.

▣ "harlotry" See Special Topic at 2:20.

3:3 The first two lines are parallel. God tried to use the cycles of nature to open the eyes of His people (cf. Lev. 26:14-20; Deut. 28:15-68), but they would not see. There are two rainy seasons in Palestine (cf. Deut. 11:14), one at planting time and the other as the plants mature. Most moisture came from daily dew.

▣"harlot's forehead" This is a reference either to

1. characteristic ornamentation (cf. Rev. 17:5)

2. a metaphor for stubbornness and lack of shame (cf. Ezek. 3:7-8)

3:4 "My Father" This is another family metaphor for God (see Special Topic at 1:9).

3:5 "Will he be angry forever" They were trying to take advantage of God's mercy. This same concept is discussed in Ps. 103:8-14. God's mercy was not the issue, but their willful and repeated idolatry (cf. vv. 12-14).

▣"spoken. . .done evil" Their lips said one thing, but their actions showed another (cf. Isa. 29:13).

NASB (UPDATED) TEXT: 3:6-106Then the Lord said to me in the days of Josiah the king, "Have you seen what faithless Israel did? She went up on every high hill and under every green tree, and she was a harlot there. 7I thought, 'After she has done all these things she will return to Me'; but she did not return, and her treacherous sister Judah saw it. 8And I saw that for all the adulteries of faithless Israel, I had sent her away and given her a writ of divorce, yet her treacherous sister Judah did not fear; but she went and was a harlot also. 9Because of the lightness of her harlotry, she polluted the land and committed adultery with stones and trees. 10Yet in spite of all this her treacherous sister Judah did not return to Me with all her heart, but rather in deception," declares the Lord.

3:6 "Then the Lord said to me in the days of Josiah the king" This surely dates the poem and by implication the surrounding strophes.

For the reign of King Josiah see Appendix Four, #3.

▣"Israel" These are the northern ten tribes (see Special Topic at 2:3). Verses 7-8,10,11 show that in light of Israel's sin, Judah should have learned, but she did not, and even copied her sister's sins (cf. Ezek. 16:44-52; chapter 23).

▣"on every high hill and under every green tree" This was the site for Ba'al worship (see Special Topic at 2:20).

3:7 "Judah" These are the southern three tribes of Judah, Simeon, and Benjamin. Most of the Levites and priests also stayed with the southern tribes.

▣"she will return to Me" The word "return" (BDB 996, KB 1427) is the Hebrew concept of repentance (see Special Topic at 2:22). It is used several times in this chapter (cf. vv. 1 [twice], 7 [twice], 10, 12,14, 19,22). The OT, as the NT, is a conditional covenant as it relates to human choices, but an unconditional covenant as to YHWH's plan to redeem those individuals who will turn to Him by repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21).

The MT has "and I saw" (וארא), but the DSS and the Syriac versions have "she saw" (ותרא). The UBS Text Project gives the MT a B rating (some doubt).

The next line of the verse describes YHWH's actions in light of Israel's response.

▣"I had sent her away" This seems to be linking the Assyrian exile (i.e., 722 b.c.) with the metaphor of divorce ("send away," BDB 1018, KB 1511, cf. Deut. 22:19,29; 24:1,3; Jer. 3:1).

▣"writ of divorce" This was a legal document first discussed in Deut. 24:1-4.

1. involved some legal procedures which took some time so that the couple could work out their differences if possible

2. another person had to be involved (i.e., a Levite)

3. involved the restitution of the dowry to the wife or her family

4. allowed the vulnerable woman to remarry and be a functioning member of that society

3:9

NASB"the lightness of her harlotry"NKJV"her casual harlotry"NRSV"her shameless whoring"TEV"was not at all ashamed"NJB"she took her whoredom so lightly"JPSOA"her casual immorality"REB"her casual prostitution"LXX"her whoredom came to nothing"

▣"stones and trees" This is a reference to the male Canaanite deity, Ba'al, and the female Canaanite deity, Asherah (cf. 2:27, see Special Topic at 2:20).

3:10 "Judah did not return to Me with all her heart" This may be a reference to the reforms of Hezekiah or Josiah. The reforms of these godly kings were only superficially accepted by the populous.

For "returned" see the Special Topic at 2:22. For "heart" see the Special Topic at 4:19.

NASB (UPDATED) TEXT: 3:11-1411And the Lord said to me, "Faithless Israel has proved herself more righteous than treacherous Judah.12Go and proclaim these words toward the north and say,'Return, faithless Israel,' declares the Lord;'I will not look upon you in anger.For I am gracious,' declares the Lord;'I will not be angry forever. 13Only acknowledge your iniquity,That you have transgressed against the Lord your GodAnd have scattered your favors to the strangers under every green tree,And you have not obeyed My voice,' declares the Lord.14'Return, O faithless sons,' declares the Lord;'For I am a master to you,And I will take you one from a city and two from a family,And I will bring you to Zion.'"

3:11 This is a shocking statement. Judah had more spiritual light and opportunities than did the northern tribes, but she did not learn from YHWH's judgment on them (cf. Ezekiel 23; Luke 12:48).

This literary form is called "a summons to repentance" in Cracking OT Codes by Sandy and Giese (p. 164). It includes a divine promise, an accusation of sin, and a divine threat of judgment (cf. Isa. 1:19-20; 55:6-7; Jer. 3:12-13; 4:1-4; Joel 2:12-13; Amos 5:4-7,14-15).

3:12 "For I am gracious" This is one of the primary presuppositions of the character of Deity. Often in other world religions, deity is capricious, detached, but not so the God of the Bible. Note His repeated characteristics.

3:13-14 God's people must acknowledge their sin and turn back to faith and faithfulness in YHWH!

3:14 "I am a master to you" This is a play on the word Ba'al (BDB 127), which means husband. This continues the family metaphors.

NASB (UPDATED) TEXT: 3: 15-1815"Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding. 16It shall be in those days when you are multiplied and increased in the land," declares the Lord, "they will no longer say, 'The ark of the covenant of the Lord.' And it will not come to mind, nor will they remember it, nor will they miss it, nor will it be made again. 17At that time they will call Jerusalem 'The Throne of the Lord,' and all the nations will be gathered to it, to Jerusalem, for the name of the Lord; nor will they walk anymore after the stubbornness of their evil heart. 18In those days the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land that I gave your fathers as an inheritance."

Numbers 2 and 3 could refer to the shepherds themselves or what they give the people.

3:16 "in those days" This refers to the New Covenant period (cf. vv. 16-18; 31:31-34; Ezek. 36:22-38) or the Messianic age.

▣"ark of the covenant" Whether it was actually missing at this point in time is uncertain; this passage points to internal worship (cf. John 4:23). There will be no need for a physical object representing YHWH. He Himself will be among His people!

3:17 "Jerusalem" I think this refers to the New Jerusalem (i.e., the new people of God, cf. Rev. 21:1-4).

▣"all nations will be gathered to it" Notice the universal element (cf. 4:2; 12:15,16; 16:19; Isa. 2:2-4; 11:12; 56:6-8; Ezek. 37:16-28; Hos. 3:5; Micah 2:12). This would have shocked and offended these Judean readers/hearers, just as Isaiah's inclusion of the nations shocked the readers/hearers of his day!

▣"nor will they walk any more after the stubbornness of their evil heart" This had been the problem since Genesis 3 (cf. 11:8)! But the new day will reverse this self-centeredness. Compare Ezek. 18:31 with Ezek. 36:26-27. The new covenant (31:31-34) will be based on God's acts, not human acts!

The real question is to whom does "they" refer?

1. the faithful remnant of Abraham's seed

2. all of Abraham's seed alive in that day

3. the Gentiles gathered to Jerusalem

For me, I have been deeply influenced by Rom. 2:28-29; Gal. 3:7-9,28; 6:16; E ph. 3:11-4:13; I Pet. 3:6. Abraham is the father of those who believe, not a racial/ethnic group.

3:18 "the land of the north" This is not a reference to a country to the north, but to the route of return (cf. 31:8).

▣"to the land that I gave your fathers as an inheritance" See Gen. 12:1-3; 22:16-18; Amos 9:15. YHWH acted toward this generation, and every generation of Abraham's seed, because of His love and promises to the Patriarchs!

God has an eternal redemptive plan that involves Israel and the Messiah. His plan is for all humanity. His plan will not be defeated, delayed, or destroyed! See Special Topic at 1:5!

NASB (UPDATED) TEXT: 3: 19-2019"Then I said,'How I would set you among My sonsAnd give you a pleasant land,The most beautiful inheritance of the nations!'And I said, 'You shall call Me, My Father,And not turn away from following Me.'20Surely, as a woman treacherously departs from her lover,So you have dealt treacherously with Me,O house of Israel," declares the Lord.

3:19 This verse begins a new strophe (i.e., vv. 19-20). It could refer to

The last two verbs in v. 19 are plural in the MT, but the Masoretic scholars suggest a change to the singular.

The NET Bible (p. 1295) suggests (because of the gender of the verbs) that "Israel appears to be addressed here contextually as the Lord's wife" and "the imagery here appears to be that of (1) treating the wife as an equal heir with the sons and (2) giving her the best piece of property."

NASB (UPDATED) TEXT: 3: 21-2321"A voice is heard on the bare heights,The weeping and the supplications of the sons of Israel;Because they have perverted their way,They have forgotten the Lord their God.22Return, O faithless sons,I will heal your faithlessness.Behold we come to You;For You are the Lord our God.23Surely, the hills are a deception,A tumult on the mountains.Surely in the Lord our GodIs the salvation of Israel."

3:21 "A voice" This would be the loud lament of Israel's repentance.

1. weeping (BDB 113)

2. supplications (BDB 337)

They are repenting of

1. perverting their way - Hiphilperfect, BDB 730, KB 796

2. forgetting YHWH - Qalperfect, BDB 1013, KB 1489, cf. 2:32; 13:25

▣ "bare heights" This has been used sarcastically of the place of Ba'al worship, but here it reflects a place of mourning (cf. Jdgs. 11:37).

3:22-23 This verse has words from

1. YHWH

a. return - Qalimperative

b. I will hear - Qalimperfect

2. the faithless sons

a. we come to You - Qalperfect

b. for You are the Lord our God

c. the hills (i.e., a place of fertility worship) are a deception

d. salvation is only in YHWH

Verse 25 continues the words of "the faithless sons" (i.e., their repentance)

e. let us lie down in our shame - Qalcohortative

f. let our humiliation cover us - Pielimperfect used in a jussive sense

g. we have sinned against the Lord our God - Qal perfect

h. we and our fathers have sinned since our youth even to this day

i. We have not obeyed the voice of the Lord our God

3:22 The UBS Handbook notes that the words

1. return (BDB 996, KB 1427)

2. faithless (BDB 1000)

3. faithlessness (BDB 1000)

all are based on the same Hebrew consonants, שׁוב (p. 113).

3:23 "surely" The adverb (BDB 38) occurs twice and gives the words of the people a solemnity!

NASB (UPDATED) TEXT: 3: 24-2524"But the shameful thing has consumed the labor of our fathers since our youth, their flocks and their herds, their sons and their daughters. 25Let us lie down in our shame, and let our humiliation cover us; for we have sinned against the Lord our God, we and our fathers, from our youth even to this day. And we have not obeyed the voice of the Lord our God."

3:24 "shameful thing" This is used sarcastically of Ba'al (cf. 11:13; Hos. 9:10) or because of the mention of "sons and daughters," it may refer to the worship of Molech (see Special Topic at 2:23).

3:25 "from our youth even to this day" This rebellion was no new or passing thing. It went back to the wilderness wandering period (i.e., Exodus 32).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. This chapter is a series of poems on different subjects. Verses 5-31 are several independant poems about Judah's invasion.

B. Verses 1-2 describe repentance and relate to chapter 3, vv. 21-25.

C. The theme of Judah's rebellion and YHWH's judgment by foreign invasion runs through chapter 6.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-21"If you will return, O Israel," declares the Lord,"Then you should return to Me.And if you will put away your detested things from My presence,And will not waver,2And you will swear, 'As the Lord lives,'In truth, in justice and in righteousness;Then the nations will bless themselves in Him,And in Him they will glory."

4:1 "If" Grammatically there seem to be four "ifs" or conditions in vv. 1-2. This shows the conditional nature of the covenant (i.e., "if. . .then. . .," cf. Leviticus 26; Deuteronomy 27-28).

▣ "return. . .return to Me" The Hebrew root, בוש (BDB 996-1000), is used in several words, in several lines in chapters 3:1-4:2.

4:2 "you will swear" This verb (BDB 989, KB 1396, Niphalperfect) refers to a verbal act of worship, much like our modern liturgies (cf. 12:16; Deut. 6:13; 10:20; Isa. 65:16). Idolaters swear by Ba'al but YHWH's people swear allegiance only to Him! This is theologically parallel to Rom. 10:9-13, which is a quote from Joel 2:32 (cf. Acts 2:21).

▣"In truth, in justice and in righteousness" This is the content of "swear." It refers to a lifestyle response, not ritual or periodic emotional experiences. This would describe true repentance. Each of these three words carries theological meaning.

▣"the nations will bless themselves in Him" This is a recurrent theme in Genesis (BDB 138, KB 159, Hithpaelperfect, cf. Gen. 12:3; 18:18; 22:18; 26:41; 28:14). God's promises to the Patriarchs show Israel's purpose as an instrument of reaching the whole world (cf. Exod. 19:5-6; Isa. 42:6; 49:6, see Special Topic at 1:5).

This is such an important theological concept that I have included my notes from Gen. 12:3.

NASB, NKJV,NRSV, Peshitta"and in you all the families of the earth shall be blessed"NRSVfootnote,JPSOA"by you all the families of the earth shall bless themselves"TEV"and through you I will bless all the nations"TEVfootnote"All the nations will ask me to bless them as I have blessed you"NJB"and all clans on earth will bless themselves by you"LXX"and in you shall all the tribes of the earth be blessed"REB"All the peoples on earth will wish to be blessed as you are blessed"REBfootnote"All the peoples on earth will be blessed because of you"

The Niphalperfect (BDB 138, KB 159) stem is usually passive (LXX, NASB, "shall be blessed," cf. 18:18; 28:14), but in 22:18 and 26:4 the Hithpael perfect stem is used, which is reflexive ("bless themselves"). It is possible that the Hithpael denotes a continuing action through time. It is significant that God includes all nations in His promise to Abram in light of the universal rebellion of chapter 11. God chose Abraham to choose all humans made in His image (cf. Ps. 22:27; 66:4; 86:9; Isa. 66:23; 49:6; Acts 3:25; Gal. 3:8)! Also see note at 22:18.

This is really an important passage. It shows clearly God's purpose of using Abram to reach all the world. The universal promise of Gen. 3:15 is being implemented, even amidst the purposeful rebellion of Noah's children (i.e., Genesis 10 and 11). It s not only to those who show favor to Abram, but to those who will show favor to Abram's seed (i.e., the Messiah). There was/is a universal purpose in YHWH's choice of "one" to bring prophesied redemption through the special "One" of his descendants. In the big picture, this is not a text about an attitude toward Jews, but a faith response to the Jewish "promised One."

▣ "in Him they will glory" The verb (BDB 237, KB 248) is Hithpaelimperfect, denoting ongoing action. Followers of YHWH glory/boast in knowing Him and Him alone (cf. 9:23-24). Notice the wonderful, universal implications of Isa. 45:20-25, especially v. 25b! Biblical faith is a personal relationship with the one true God!

NASB (UPDATED) TEXT: 4:3-43For thus says the Lord to the men of Judah and to Jerusalem,"Break up your fallow ground,And do not sow among thorns.4Circumcise yourselves to the LordAnd remove the foreskins of your heart,Men of Judah and inhabitants of Jerusalem,Or else My wrath will go forth like fireAnd burn with none to quench it,Because of the evil of your deeds."

4:3-8 This strophe is a warning and call for repentance. Notice the commands.

Why? "The fierce anger of the Lord" is coming (cf. 4:26; 12:13; 25:37,38; 30:24; 49:37; 51:45) and He will not change His mind (cf. v. 28).

4:3 "to the men of Judah and to Jerusalem" This shows the collective call to individual repentance, which characterizes Jeremiah and Ezekiel (i.e., Ezekiel 18). Biblical faith is corporate but it is entered into by individual choice.

▣ "Break up your fallow ground" Verse 3 relates to the agricultural practice of preparing ground for seed. The rabbis use the illustration that our minds are like a plowed field, ready for seed and what one lets in through the eyes and ears falls on that prepared ground. What we think and then dwell on becomes who we are!

Repentance is plowed, good ground, ready for fellowship and obedience in a daily walk with God.

4:4 "Circumcise yourselves to the Lord. . .remove the foreskin of your heart" This shows that ritual alone was/is never effective, but a daily, internal faith attitude is essential (cf. Deut. 10:12; 30:6). Other examples of this metaphor are:

NASB (UPDATED) TEXT: 4:5-95Declare in Judah and proclaim in Jerusalem, and say,"Blow the trumpet in the land;Cry aloud and say,'Assemble yourselves, and let us goInto the fortified cities.'6Lift up a standard toward Zion!Seek refuge, do not stand still,For I am bringing evil from the north,And great destruction.7A lion has gone up from his thicket,And a destroyer of nations has set out;He has gone out from his placeTo make your land a waste.Your cities will be ruinsWithout inhabitant.8For this, put on sackcloth,Lament and wail;For the fierce anger of the LordHas not turned back from us.9It shall come about in that day," declares the Lord, "that the heart of the king and the heart of the princes will fail; and the priests will be appalled and the prophets will be astounded."

4:5 "Blow the trumpet" This is the word shophar. It was used as a call to war or for religious observances. Verses 5-9 form a poem of a watchman.

4:6 "evil from the north" This was a symbol of evil because it was the route of invasion for the Mesopotamian powers (i.e., Assyria, Babylon, Persia, cf. 1:14,15; 6:1,22; 10:22; 50:3; Isa. 41:25).

4:7 "a destroyer of nations has set out" This is literally "struck his tents." It refers to Nebuchadnezzar II of Neo-Babylon, who took Judah into exile in 605, 597, 586, 582 b.c., as Assyria did Israel in 722 b.c.

4:9 "in that day" This phrase was a way of referring to the special future day of YHWH's visitation (cf. v. 11a). It can be for blessing or judgment, here judgment.

The leadership (civil and religious) will utterly fail and not know what to do in light of the invasion. Their eyes have been blinded by idolatry and false prophets (cf. v. 10); they cannot find YHWH! As the leaders go, so go the people!

NASB (UPDATED) TEXT: 4:1010Then I said, "Ah, Lord God! Surely You have utterly deceived this people and Jerusalem, saying, 'You will have peace'; whereas a sword touches the throat."

4:10 "Surely You have utterly deceived this people" Verse 10 is a comment from Jeremiah to YHWH about the message of the false prophets. Jeremiah speaks bluntly and honestly to God (cf. 12:1; 15:17-18; 20:7-9). This false message of hope and deliverance from invasion was what the false prophets were preaching in God's name (cf. 6:14; 8:11; 14:13; 23:16-17; 28:1ff). God let this occur but the speaker and hearer are responsible!

One more possibility in understanding this difficult phrase is that the people were clinging to Isaiah's prophecies about the invulnerability of Jerusalem (cf. Isaiah 36-39). Jeremiah would have to remind them that Isaiah's promises were also based on a conditional covenant model (i.e., "if. . .then. . .," cf. vv. 1-2). Judah did not obey the covenant, therefore, its curses, not its promises, were what they would reap (cf. Leviticus 26; Deuteronomy 28-29).

▣"throat" This is the word nephesh (BDB 659, cf. Gen. 2:7 [of man] and 2:19 [of animals]). It basically means the life on this planet that breathes (related to the Hebrew word for "breath").

NASB (UPDATED) TEXT: 4:11-1311In that time it will be said to this people and to Jerusalem, "A scorching wind from the bare heights in the wilderness in the direction of the daughter of My people-not to winnow and not to cleanse, 12a wind too strong for this-will come at My command; now I will also pronounce judgments against them.13Behold, he goes up like clouds,And his chariots like the whirlwind;His horses are swifter than eagles.Woe to us, for we are ruined!"

4:11 "A scorching wind" This refers to the sirocco desert winds, often used in the OT as aa metaphor for judgment (i.e., "not to winnow, and not to cleanse," cf. v. 12).

NASB (UPDATED) TEXT: 4:14-1814"Wash your heart from evil, O Jerusalem,That you may be saved.How long will your wicked thoughtsLodge within you? 15For a voice declares from Dan,And proclaims wickedness from Mount Ephraim.16Report it to the nations, now!Proclaim over Jerusalem,'Besiegers come from a far country,And lift their voices against the cities of Judah. 17Like watchmen of a field they are against her round about,Because she has rebelled against Me,' declares the Lord.18"Your ways and your deedsHave brought these things to you.This is your evil. How bitter!How it has touched your heart!"

4:14 "Wash your heart" This verb (BDB 460, KB 459, Pielimperative) is an allusion to washing a soiled garment, which is a metaphor for repentance and cleansing (cf. Ps. 51:2,7; Isa. 1:16). It is a call, like Ezekiel 18, for an individual to turn back to YHWH and change his ways (cf. vv. 3-4).

▣ "That you may be saved" The Hebrew verb (BDB 446, KB 448) has two connotations.

4:15 "voice. . .from Dan" This was the farthest northern tribe in Palestine. The tribe of Dan, in unbelief, moved from its tribal allocation in the south (cf. Josh. 19:40-48) to the north (cf. Judges 18). The phrase "from Dan to Beersheba" became a way to denote the whole Promised Land (cf. Jdgs. 20:1; I Sam. 3:20; II Sam. 3:10; 17:11; 24:2; II Chr. 30:5; Amos 8:14).

▣ "Mount Ephraim" This refers to the central mountainous (i.e., hill country) region of Palestine, which was the tribal allocation of Ephraim (cf. Josh. 17:15; 19:50; 20:7). The mountains of Ebal and Gerizim (i.e., Samaria) were in this region.

Dan and Ephraim fell to the Assyrians in 722 b.c. Now that destruction would come to Judah and Jerusalem (cf. vv. 16-17) and the northern invaders were close!

4:16 This verse starts with two commands to make known YHWH's coming judgment to Judah.

4:17 "Like watchmen of a field" I must admit that I do not understand this phrase in this context. TEV takes it to mean watchmen that surround a field ready to harvest. But here they guard against any persons escaping the besieged city.

The UBS Handbook (p. 134) suggests that the imagery is connected to the "tents" (booths) of the agricultural watchmen with the army tents of the invaders.

▣ "Because she has rebelled against Me" Notice the personal affront that YHWH feels! It is not just the violation of His covenant, but the rebellion against Him, Him as husband, Him as King, Him as the only God! Possibly 5:20-29 describes the attitude best.

4:18 The invasion, destruction, and exile of the covenant people from the covenant land and city was their own fault. YHWH only gave them what they had sown (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

▣ "How bitter" This is the result of their rebellion (cf. 2:19; Amos 8:10). Note Job 20:11-16; sin tastes good initially but becomes poison and brings death!

Their idolatry had spread into their very being (i.e., heart). They were sinful through and through!

NASB (UPDATED) TEXT: 4:19-2219"My soul, my soul! I am in anguish! Oh, my heart!My heart is pounding in me;I cannot be silent,Because you have heard, O my soul,The sound of the trumpet,The alarm of war.20Disaster on disaster is proclaimed,For the whole land is devastated;Suddenly my tents are devastated,My curtains in an instant.21How long must I see the standardAnd hear the sound of the trumpet?22For My people are foolish,They know Me not;They are stupid childrenAnd have no understanding.They are shrewd to do evil,But to do good they do not know."

This information is from OT Parsing Guide (revised) by Beall, Banks, and Smith, p. 546. The UBS Text Project and AB do not even mention the option.

▣ "The sound of the trumpet" The JPSOA notes that the MT has "you, O my being, hear," but by a change of vocalization, yields, "I hear the blare of horns" (p. 931).

4:20 "tents. . .curtains" The phrase "in an instant" (רגע, BDB 921), with revocalization, can be translated "torn to shreds" (cf. LXX, NEB). This would fit the parallelism better.

The NET Bible (p. 1298) makes the comment that this verse could refer to

1. the weakness of Judah's defenses

2. the destruction of a person's home (using an ancient cultural metaphor)

The UBS Handbook (p. 137) suggests that "tents" and "curtain" could be a reference to the temple in Jerusalem.

4:21 The "standard" and "the trumpet" are military signaling devises, here of the invaders (cf. v. 19).

The two verbs of this verse are

1. see - BDB 906, KB 1157, Qalimperfect used in a cohortative sense

2. hear - BDB 1033, KB 1570, Qalcohortative

4:22 This verse shows God's disappointment in His covenant people in strong metaphors of irony.

1. they are foolish (BDB 17)

2. they do not know Me

3. they are stupid (BDB 698) children

4. they have no understanding

5. they are shrewd to do evil

6. they do not know how to do good

Notice how they are described in 5:21.

NASB (UPDATED) TEXT: 4:23-2623I looked on the earth, and behold, it was formless and void;And to the heavens, and they had no light.24I looked on the mountains, and behold, they were quaking,And all the hills moved to and fro.25I looked, and behold, there was no man,And all the birds of the heavens had fled.26I looked, and behold, the fruitful land was a wilderness,And all its cities were pulled downBefore the Lord, before His fierce anger.

4:23-26 This strophe uses original creation in its chaotic state (i.e., formless and void, cf. Gen. 1:2; "the heavens, and they had no light" before Gen. 1:3) with the destruction caused by foreign (Mesopotamian) invasion.

As creation was originally without human habitation, so now the Promised Land is without human habitation. This is not to be taken literally; there were always some Israelites and Judeans not taken captive, but the land looked/seemed empty! (cf. v. 27).

4:25 "all the birds of the heavens had fled" This may refer to the fact that even the carnivorous birds have left because there is no more food (i.e., those killed in battle or invasion).

NASB (UPDATED) TEXT: 4:27-3127For thus says the Lord,"The whole land shall be a desolation,Yet I will not execute a complete destruction.28For this the earth shall mournAnd the heavens above be dark,Because I have spoken, I have purposed,And I will not change My mind, nor will I turn from it."29At the sound of the horseman and bowman every city flees;They go into the thickets and climb among the rocks;Every city is forsaken,And no man dwells in them.30And you, O desolate one, what will you do?Although you dress in scarlet,Although you decorate yourself with ornaments of gold,Although you enlarge your eyes with paint,In vain you make yourself beautiful.Your lovers despise you;They seek your life.31For I heard a cry as of a woman in labor,The anguish as of one giving birth to her first child,The cry of the daughter of Zion gasping for breath,Stretching out her hands, saying,"Ah, woe is me, for I faint before murderers."

4:27 "Yet I will not execute a complete destruction" This refers to hope amidst judgment (cf. 5:10,18; 30:11; 46:28)!

4:28 This verse speaks of the determined judgment of God (cf. 23:20; 30:24; Num. 23:19). There is a greater purpose in the discipline of His covenant people (see Special Topic at 1:5). His discipline, in reality, was a sign of His love. He would not let them continue in their waywardness (i.e., Heb. 12:5-13).

Verse 28 personifies YHWH's creation (i.e., earth and heaven). The first two created things mourn over the coming judgment of Palestine, and especially of Jerusalem and the temple (possibly v. 20c and d).

4:29 This verse describes what happened when an invading army swept across the land, and smaller unwalled cities were defenseless and had to abandon their homes and shops. They tried to hide or seek the shelter of a walled city.

4:30 This is an allusion to Judah as a harlot. Her lovers are the foreign powers with whom she makes political alliances.

4:31 This allusion switches to birth pains. But not to bring forth life, but death! Judah's idolatry and covenant breaking have resulted in destruction, death, and exile!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List the four conditions God demanded to show repentance (vv. 1-2).

2. How many separate poems are there in chapter 4?

3. Briefly express in your own words the central idea that chapter 4 is trying to convey.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. Chapter 2 speaks of the religious problems of Judah, while chapter 5 speaks of the civic problems.

B. Chapters 4-6 are unified by their subject (i.e., Judah is sinful and will be invaded, destroyed, and exiled).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-31"Roam to and fro through the streets of Jerusalem,And look now and take note.And seek in her open squares,If you can find a man,If there is one who does justice, who seeks truth,Then I will pardon her.2And although they say, 'As the Lord lives,'Surely they swear falsely."3O Lord, do not Your eyes look for truth?You have smitten them,But they did not weaken;You have consumed them,But they refused to take correction.They have made their faces harder than rock;They have refused to repent.

5:1 Notice the commands in verse 1 as Jeremiah is instructed to search for one righteous person (obviously, besides himself).

1. "roam to and fro" - BDB 1001, KB 1439, Polel imperative

2. "look" - BDB 906, KB 1157, Qalimperative

3. "take note" - BDB 393, KB 390, imperative

4. "seek" - BDB 134, KB 152, Pielimperative

This theme of "no righteous person" among the covenant people is repeated several times in the OT (cf. Isa. 59:16; 63:5; Ezek. 22:30). How shocking!

Remember this is poetry, not historical narrative. It is figurative, hyperbolic language to describe the prevalent sin of Judah! There were faithful individuals (i.e., Josiah, his advisers, Jeremiah, Baruch, etc.).

▣"who does justice; who seeks truth" This is the kind of faithful follower mentioned in 4:1-2. The "if. . .then. . ." of both passages is a literary way to heighten the lack of such a person, who should not have been the exception but the rule for Israel/Judah, who had the benefits of

1. the Patriarchs

2. the promises

3. the covenant

4. the leaders (Moses, Joshua, David, Hezekiah, Josiah, etc.)

5. the prophets

6. YHWH's revelation of Himself and His will

▣ "Then I will pardon her" This verb (BDB 699, KB 757) is a Qalimperfect used in a cohortative sense.

Notice one righteous person brings pardon to the whole (i.e., city or nation). This is surely hyperbole (cf. Gen. 18:26,32), but it does show

1. the sin of Judah

2. the heart of YHWH

The LXX adds, "says the Lord," which clarifies who the speaker is. It is often difficult to know who is speaking to whom.

This Hebrew concept of corporality can also be seen in Joshua 7 and II Chr. 7:14. One can affect the whole for the better or worse! Jesus affected the whole positively (cf. Rom. 5:12-21), as Adam did negatively (cf. Genesis 3).

5:2 "As the Lord lives" Judeans used God's name flippantly (in violation of Exod. 20:7; Lev. 19:12), but denied His lordship by their lives (cf. Isa. 29:13). This phrase is a play on YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

5:3 Because YHWH could not find a faithful person, this verse, in a series of parallel lines, describes what He will do (all perfects).

1. You have smitten them but they refused to be sickened

2. You consumed them but they refused to take correction

3. You made their faces harder than rock but they refused to repent (cf. v. 5e,f)

Since repentance (see Special Topic at 2:22) was no longer a real option, only judgment remained!

Just a note about the second verb in #1 above. It could have two possible roots.

1. חלה - BDB 317, KB 316, "to be weak" or "to be sick"

2. חול - BDB 296, KB 297, "to feel anguish"

▣"truth" This Hebrew term denotes "faithfulness" (BDB 53, cf. v. 1e; Hab. 2:4). See Special Topic at 3:12. Truth is more than accurate facts. It is a godly, faithful lifestyle.

NASB (UPDATED) TEXT: 5:4-64Then I said, "They are only the poor,They are foolish;For they do not know the way of the LordOr the ordinance of their God.5I will go to the greatAnd will speak to them,For they know the way of the LordAnd the ordinance of their God."But they too, with one accord, have broken the yokeAnd burst the bonds.6Therefore a lion from the forest will slay them,A wolf of the deserts will destroy them,A leopard is watching their cities.Everyone who goes out of them will be torn in pieces,Because their transgressions are many,Their apostasies are numerous.

5:4-6 It seems that the prophet acknowledges Judah's rebellion, but asks permission to address them again in hopes of diverting YHWH's judgment.

1. Judah's spiritual condition

a. they are poor (BDB 195, the opposite of "great," BDB 152, v. 5)

b. they are foolish

c. they do not know the way of the Lord (i.e., willful ignorance and violations)

2. Jeremiah's proposal

a. I will go and speak (both cohortatives) to the great (i.e., leadership, cf. v. 31)

b. I will remind them of their knowledge of YHWH's covenant

c. I will inform them of their corporate sin

(1) with one accord

(2) broken the yoke

(3) burst the bonds

5:4 "the way. . .ordinance" These two words (BDB 202 and 1048) are two of several terms used to describe God's revelation.

The point of vv. 4-5 is that those who are uneducated and spend all their time just surviving, might not know God's revelation, but the socially elite do have education and instruction in God's revelation.

Notice here the parallelism in the first three lines and the last two lines of v. 6.

▣ "apostasies" See special Topic at 2:19.

NASB (UPDATED) TEXT: 5:7-97"Why should I pardon you?Your sons have forsaken MeAnd sworn by those who are not gods.When I had fed them to the full,They committed adulteryAnd trooped to the harlot's house.8They were well-fed lusty horses,Each one neighing after his neighbor's wife.9Shall I not punish these people," declares the Lord,"and on a nation such as thisShall I not avenge Myself?"

5:5-7 YHWH speaks to Judah and outlines their sins and His appropriate response.

1. their sin

a. your sons have forsaken Me (cf. 1:16)

b. they have sworn by false gods (opposite of 4:2 and 5:2) who are not real (cf. 2:11)

c. they committed adultery (i.e., idolatry)

d. they were involved in fertility worship with all the women of the community (cf. 3:8-9)

2. YHWH's response

a. He will not pardon them (opposite of v. 1)

b. He fed them to the full (revelation and blessing)

c. they deserve judgment (v. 9)

5:7 "sworn by those who are not gods" This is a denial of the existence of the Canaanite gods. See SPECIAL TOPIC: MONOTHEISM at 1:5.

▣ "sworn. . .fed them to the full" There is a word play between

1. שׁבע - swear (BDB 989)

2. שבע - fed to the full (BDB 959)

It is even possible that "swear" should be in both lines, thereby denoting false allegiances to fertility gods.

▣ "trooped to the harlot's house" The MT has a word (BDB 151, KB 177) in Hithpoel that has two distinct meanings.

The LXX has "they were lusty stallions, each neighing for his fellow's wife." Remember for interpreting poetry, look to

1. context (i.e., the strophe)

2. parallelism

3. general sense of the book's larger context

4. similar Hebrew roots

5. cognate language roots

6. common sense

NASB (UPDATED) TEXT: 5:10-1310"Go up through her vine rows and destroy,But do not execute a complete destruction;Strip away her branches,For they are not the Lord's.11For the house of Israel and the house of JudahHave dealt very treacherously with Me," declares the Lord.12They have lied about the LordAnd said, "Not He;Misfortune will not come on us,And we will not see sword or famine.13The prophets are as wind,And the word is not in them.Thus it will be done to them!"

5:10-13 This strophe is very similar to vv. 7-9. These were probably independent judgment poems collected and edited.

5:10 "For they are not the Lord's" This is referring to the "vines." These Judeans saw their agricultural abundance as a sign of Ba'al's favor! This will change (cf. v. 12; Leviticus 26; Deuteronomy 27-29).

5:11 "house of Israel. . .house of Judah" All the sons of Abraham had rebelled (cf. 3:6-10).

5:12 The verb "lied about the Lord" (BDB 471, KB 469, Pielperfect) may be a word play. Its basic meaning is "lean," the exact opposite of the leaders of vv. 7-8. It denotes people who seem to acknowledge one thing, but in reality acknowledge someone else (cf. Josh. 24:27; Job 8:15; Isa. 59:13). This is an example of Isa. 29:13! They say one thing ("As the Lord lives," v. 2); they do mean it but they practice fertility rites and swear by Ba'al.

NASB"Not He"NKJV"It is not He"NRSV"He is nothing"TEV"He won't really do anything"TEV(footnote) "We don't want anything to do with HimNJB"He will do nothing"JPSOA"It is not so!"REB"He does not matter"

This is irony. The only true God (i.e., Deut. 32:39; Isa. 43:13) is said to be irrelevant (i.e., will not act, cf. Ezek. 8:12; 9:9; Zeph. 1:12) and the false fertility gods are praised and trusted!

It is possible that this brief phrase means "YHWH would never bring judgment on Jerusalem" (AB, p. 40), which was the prophecy of Isaiah (cf. Isaiah 5-12; 36-37) and the message of the false prophets in Jeremiah's day. Isaiah's statement would be true if His people were faithful, but they were not and the consequences of covenant infidelity (cf. Leviticus 26; Deuteronomy 27-29) will come to pass!

5:13 Those who were called and charged to speak for YHWH did not have His "spirit," "wind" (BDB 924, i.e., they do not have YHWH's word, v. 13b). False prophets are a recurrent theme in Jeremiah (i.e., 5:31; 14:13-15; 23 and typified by Hananiah in chapter 28). Often people hear what they want to hear! The heart controls the ear!

But there are true prophets who do speak for God; Jeremiah was one of them. Verse 13 could be

1. the people's comment about God's prophets, as v. 12 is their comment about God

2. this is God's comment about the false prophets who are speaking "peace," "safety"!

The last line of v. 12 favors #2. But it is hard to know "who" is speaking to "whom" in the poems of Jeremiah. The interpretation depends on the identity of the speaker and the recipients. Dogmatism is certainly inappropriate. It is best to ascertain the central truth of the strophe (or series of strophes) and not push the details!

NASB (UPDATED) TEXT: 5:14-1714Therefore, thus says the Lord, the God of hosts,"Because you have spoken this word,Behold, I am making My words in your mouth fireAnd this people wood, and it will consume them.15Behold, I am bringing a nation against you from afar,O house of Israel," declares the Lord."It is an enduring nation,It is an ancient nation,A nation whose language you do not know,Nor can you understand what they say.16Their quiver is like an open grave,All of them are mighty men.17They will devour your harvest and your food;They will devour your sons and your daughters;They will devour your flocks and your herds;They will devour your vines and your fig trees;They will demolish with the sword your fortified cities in which you trust.

5:14-17 YHWH ("the Lord, the God of hosts," see Special Topic at 1:2) discloses what He will do in response to His people's rebellion and specifically because of their words in v. 12.

God is bringing a foreign pagan nation to judge His people (cf. Isa. 5:26-30). Apparently v. 14 is YHWH speaking to Jeremiah (UBS Handbook, p. 163). Notice the description of this nation.

1. from afar

2. an enduring nation (or "strong," cf. v. 16)

3. an ancient nation

4. a nation with a different language (cf. Isa. 28:11)

5. a nation with a mighty army

a. devour your current harvest

b. devour your children

c. devour your herds

d. devour your fields

e. demolish your walled cities and forts

5:16 The MT has שפתו (BDB 80), which means "quiver." However, the previous line in v. 15 speaks of a language; שׁפתו, which means "his lip" (cf. NEB, REB). The UBS Text Project gives option #1 a B rating, which is followed by most English translations.

The LXX of this verse has only "all are strong" for v. 16.

NASB (UPDATED) TEXT: 5:18-1918"Yet even in those days," declares the Lord, "I will not make you a complete destruction. 19It shall come about when they say, 'Why has the Lord our God done all these things to us?' then you shall say to them, 'As you have forsaken Me and served foreign gods in your land, so you will serve strangers in a land that is not yours.'"

5:18-19 This is a statement of hope, forgiveness, and restoration to

1. the faithful remnant

2. all of the seed of Abraham who will repent of their idolatry

The phrase "I will not make a complete destruction" (cf. 4:27; 5:10) implies #1.

YHWH is addressing His prophet (v. 19) about how to respond to the obvious question, "Why has God allowed this destruction and exile?" (cf. 16:10-13; Deut. 29:24-28; I Kgs. 9:8-9). It is theologically crucial in an ANE setting that the reason for the exile is not YHWH's weakness, but His people's idolatry!

NASB (UPDATED) TEXT: 5:20-2920"Declare this in the house of JacobAnd proclaim it in Judah, saying,21'Now hear this, O foolish and senseless people,Who have eyes but do not see;Who have ears but do not hear.22Do you not fear Me?' declares the Lord.'Do you not tremble in My presence?For I have placed the sand as a boundary for the sea,An eternal decree, so it cannot cross over it.Though the waves toss, yet they cannot prevail;Though they roar, yet they cannot cross over it.23But this people has a stubborn and rebellious heart;They have turned aside and departed.24They do not say in their heart,"Let us now fear the Lord our God,Who gives rain in its season,Both the autumn rain and the spring rain,Who keeps for usThe appointed weeks of the harvest."25Your iniquities have turned these away,And your sins have withheld good from you.26For wicked men are found among My people,They watch like fowlers lying in wait;They set a trap,They catch men.27Like a cage full of birds,So their houses are full of deceit;Therefore they have become great and rich.28They are fat, they are sleek,They also excel in deeds of wickedness;They do not plead the cause,The cause of the orphan, that they may prosper;And they do not defend the rights of the poor.29Shall I not punish these people?' declares the Lord,'On a nation such as thisShall I not avenge Myself?'"

5:20-29 This is yet another strophe/poem about YHWH's people's (both Israel and Judah) sin (v. 20). It has imagery from Isa. 6:9-10.

It starts off like 4:5, with several imperatives related to "hear and respond."

1. "declare" - BDB 616, KB 665, Hiphilimperative

2. "proclaim - BDB 1033, KB 1570, Hiphilimperative

3. "hear" - BDB 1033, KB 1570, Qalimperative

Notice how the covenant people are characterized (vv. 21-23).

1. foolish - BDB 698, cf. 4:22

2. senseless (lit. "without heart")

3. eyes but cannot see

4. ears but cannot hear

5. do not fear - BDB 431, KB 432, cf. 1:8; 3:8

6. do not tremble - BDB 296, KB 297, cf. v. 3; 4:19,31; 51:29

7. stubborn heart - BDB 710, KB 770, cf. 6:28; Deut. 21:18

8. rebellious heart - BDB 598, KB 632, cf. 4:17; Deut. 21:18

9. turn aside - BDB 693, KB 747, cf. 6:28; 15:5; 17:5; 32:40

10. departed - BDB 229, KB 246

Notice the emphasized personal element ("Me" and "My presence") of #5 and #6.

5:22c-f In these lines of poetry and v. 24 c-f, God describes Himself as the creator and sustainer of the planet. It is He, not the false, non-existent fertility gods, who controls nature.

The specific parallel passages that describe YHWH setting bounds on the waters are Job 38:8-11 and Ps. 104:5-9.

Verse 23 describes rebellious covenant people as breaking through the set boundaries of God! The results of the self-assertion and self-directedness of the Fall (cf. Genesis 3) are obvious and pervasive!

5:24 "Let us now fear the Lord" This is the often repeated admonition of Exod. 20:20; Deut. 4:10; Ps. 34:11; Pro. 1:7; 9:10; Eccl. 12:15; Isa. 11:2-3. However, these hearers would not respond to Him! They did not fear the Lord (cf. 2:19).

NASB (UPDATED) TEXT: 5:30-3130"An appalling and horrible thingHas happened in the land:31The prophets prophesy falsely,And the priests rule on their own authority;And My people love it so!But what will you do at the end of it?"

5:30-31 This short strophe is the conclusion of the description of the apostasy of Abraham's seed. The leaders are corrupt (cf. 2:8,26; 4:9; 5:13; 6:13; 8:10; 13:13; 14:14-16,18; 18:18) and the people not only tolerate it but revel (cf. Mic. 2:11) in their wickedness and, by implication, participate in it, or would like to! What has happened to covenant faith and faithfulness?

5:31

NASB, NKJV"the priests rule on their own authority"NRSV"the priests exploit the people"NJB, TEV,JPSOA"the priests rule as the prophets direct"REB"the priests are in league with them"

▣ "But what will you do at the end of it" This may refer to the false promises and hopes of the false prophets. What will they do when the invader comes? They will lose all credibility (cf. Deut. 18:20-22).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Where else does the concept of v. 1 appear? How is this passage related to that text?

2. How are chapters 2 and 5 related?

3. Does Jeremiah have a good relationship to other prophets of his day?

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. This continues the condemnation of Judah's sins. She had a witness in

NASB (UPDATED) TEXT: 6:1-81"Flee for safety, O sons of Benjamin,From the midst of Jerusalem!Now blow a trumpet in TekoaAnd raise a signal over Beth-haccerem;For evil looks down from the north,And a great destruction.2The comely and dainty one, the daughter of Zion, I will cut off.3Shepherds and their flocks will come to her,They will pitch their tents around her,They will pasture each in his place.4Prepare war against her;Arise, and let us attack at noon.Woe to us, for the day declines,For the shadows of the evening lengthen!5Arise, and let us attack by nightAnd destroy her palaces!"6For thus says the Lord of hosts,"Cut down her treesAnd cast up a siege against Jerusalem.This is the city to be punished,In whose midst there is only oppression.7As a well keeps its waters fresh,So she keeps fresh her wickedness.Violence and destruction are heard in her;Sickness and wounds are ever before Me.8Be warned, O Jerusalem,Or I shall be alienated from you,And make you a desolation,A land not inhabited."

6:1 "Flee for safety" Usually the ancients fled to their fortified cities for protection (cf. 4:6, same verb, same form). But here they are told to flee the walled city of Jerusalem.

▣ "sons of Benjamin" This was Jeremiah's tribe. Jerusalem was very close to the territory of Benjamin, or in it (cf. Josh. 15:8, 63; 18:16; Jdgs. 1:21). Therefore, this is a literary way of addressing all the inhabitants of Jerusalem.

▣"blow. . .Tekoa" This is a play on the Hebrew words (blow, - ועקת, cf. 4:5; Tekoa - עוקת) which have the same consonants (also note עקת, "alienated" is from the same root). Tekoa was a city south of Jerusalem.

▣"raise a signal" This refers to a fire signal (cf. Lachish Ostraca, cf. Jdgs. 20:38, 40), as the line above refers to an audible signal.

▣"Beth-haccerem" This means "house of a vineyard" (BDB 108 construct 501, cf. Neh. 3:14). This city was southwest of Jerusalem.

▣"evil looks down from the north" Invaders from Mesopotamia had to follow the Euphrates to its head waters and then go south because of the desert east of Palestine. Here the invading army is personified as "evil looks."

6:2

NASB"The comely and dainty one, the daughter of Zion, I will cut off"NKJV"I have likened the daughter of Zion to a lovely and delicate woman"NRSV"Beautiful, delicate as she is, I shall destroy the daughter of Zion"NJB"I have likened the daughter of Zion to the loveliest pasture"LXX"Your loftiness, O daughter of Zion, shall be removed"JPSOA"Fair Zion, the lovely and delicate, I will destroy"

There are three descriptive terms.

1. comely - BDB 610

a. adjective - Song of Songs 1:5; 2:14; 6:4

b. verb (Piel) - Isa. 52:7; Song of Songs 1:10

2. delicately bred - BDB 772, KB 851, Pualparticiple (only here)

3. daughter of Zion - common descriptive family phrase

See a good note on this difficult phrase in UBS Handbook, p. 180. The Tyndale commentary by R. K. Harrison takes the phrase as a question, "Have I compared you to a pleasant pasture?" (p. 80), like NJB.

6:2 "Shepherds" This is a title used of God (i.e., Psalm 23) and the leaders of God's people (cf. 2:8; 3:15). Here it is a metaphor of the invaders who

1. surround the city

2. take over the surrounding lands

6:4-5 These are

1. the words of the invaders! They will attack again and again because of the command of YHWH (cf. v. 6).

2. the words of the leaders of Jerusalem and Judah (which does not fit v. 5, line 2).

6:4"Woe to us, for the day declines" This expresses the desire of the invaders to attack by daylight, but even if it is night, they will continue the attack!

▣"at noon. . .at night" The enemy is so fierce that they attack even at unusual times.

6:6 "cut down her trees" In Deut. 20:19-20, trees were used to build siege instruments, ramps, firewood, etc., for invading armies. Also the destruction of all of the fruit trees is an idiom of total, complete desolation!

▣ "This is the city to be punished" The UBS Text Project suggests a meaning to this Hebrew phrase, "this is the city which has been investigated" (p. 191). The verb דקפ (BDB 823) in Hophal (BDB 824, #1) means "to visit" for either blessing or cursing. Here it is visitation by YHWH for the just destruction of an evil, idolatrous, unrepentant capital city (i.e., Jerusalem).

▣ "In whose midst there is only oppression" See 22:17.

6:7 Jerusalem is compared to a constantly flowing well. As UBS Handbook points out, the interpretive issue is, "Does the verb of line 1:

1. fresh - (lit. "cold," cf NET Bible) reflect a moral indifference?

2. gushing/bubbling (JPSOA, "flows") fit the context best (NIV)?

Number 2 fits the context best. Jerusalem is constantly evil!

▣ "Violence and destruction are heard in her" Her violence (BDB 949) and destruction (BDB 994) were constant! YHWH knew this! He describes their sin as "sickness and wounds" (cf. 30:12-13; Isa. 1:5-6).

As sickness is used as a metaphor of sin, so healing is used as a metaphor for forgiveness. Notice the poetic parallelism of Ps. 103:3.

▣ "Sickness and wounds" This could refer to

1. the sin of Jerusalem (i.e., NIV, cf. Isa. 1:4-5)

2. the evil of the leaders against the poor and powerless (cf. v. 13)

▣ "are ever before Me" YHWH knows what is happening, especially with the covenant people who are His instrument of revelation and salvation to a lost, ignorant world (see Special Topic at 1:5). If they do not live out the covenant revealtion of YHWH, then the world does not know Him! The same is now true for the Church.

▣"Or I shall be alienated from you" This is literally "torn away" (BDB 429, KB 431, Qal imperfect). It is the worst possible happening. This possibility may be alluded to in v. 4, line 1, "sanctify," which was a "Holy War" term. It was used to address the invaders in v. 6, but here Judah hopes YHWH will be on her side!

NASB (UPDATED) TEXT: 6:9-15 9Thus says the Lord of hosts,"They will thoroughly glean as the vine the remnant of Israel;Pass your hand again like a grape gathererOver the branches."10To whom shall I speak and give warningThat they may hear?Behold, their ears are closedAnd they cannot listen.Behold, the word of the Lord has become a reproach to them;They have no delight in it.11But I am full of the wrath of the Lord;I am weary with holding it in."Pour it out on the children in the streetAnd on the gathering of young men together;For both husband and wife shall be taken,The aged and the very old.12Their houses shall be turned over to others,Their fields and their wives together;For I will stretch out My handAgainst the inhabitants of the land," declares the Lord.13"For from the least of them even to the greatest of them,Everyone is greedy for gain,And from the prophet even to the priestEveryone deals falsely.14They have healed the brokenness of My people superficially,Saying, 'Peace, peace,'But there is no peace.15Were they ashamed because of the abomination they have done?They were not even ashamed at all;They did not even know how to blush.Therefore they shall fall among those who fall;At the time that I punish them,They shall be cast down," says the Lord.

6:9 YHWH calls on the invaders to "thoroughly glean" (BDB 760, KB 834; this is the infinitive absolute and Poelimperfect verb of the same root, used for intensity). Nothing will be left, everyone will be exiled or killed. This may be hyperbolic because of 4:27; 5:10, 18; 30:11; 46:28.

The TEV takes this phrase to refer to Jeremiah reaching as many as possible with YHWH's message of repentance (i.e., the remnant).

▣ "the remnant of Israel" For the theological concept of "remnant" see the Special Topic at 5:10-13.

▣"They have no delight in it" God's word (Scripture or the prophetic word or both) was meant to be a joyous thing (cf. Ps. 19:7-10). They have made it a "reproach" (BDB 357).

6:11 Notice how YHWH is described.

1. full of wrath

2. weary with holding it in (cf. 15:6)

3. will pour it out (cf. 7:20) on

a. children

b. young men

c. husband and wife

d. the very old

This means YHWH's judgment has arrived and it will affect the whole of society (cf. vv. 13, 21).

6:12 This verse (vv. 12-15 are repeated in 8:10-12) describes the consequences of resisting both the Assyrian and Babylonian armies' exile. They moved conquered people hundreds of miles and relocated others in their homes and on their fields (i.e., Deut. 28:30, 38-40; Amos 5:11; Micah 6:15).

Notice also that it is not the power of the gods of the invaders/exilers, but the judgment of YHWH on His own people for their sin and idolatry.

6:13 Every segment of society is sinful (cf. 8:10; 16:6; 31:34; 42:1). All are sinful, all will be judged (cf. v. 11).

▣ "greedy for gain" This phrase is from the noun and verb of the same root (BDB130, KB 147, cf. 8:10; 22:17).

▣ "from the prophet even to the priest" All of Judah's leadership are corrupt. They lie (BDB 1055). There was no one to trust!

6:14 "They have healed the brokenness of My people superficially" The false prophets (cf. 8:10-11; 14:14; 23:10-22) and priests denied the problem and tried to cover up the consequences of invasion and exile (cf. 8:11; Ezek. 13:10; Micah 3:5).

▣"Peace" This is the Hebrew Shalom (BDB 1022, KB 1532), which means the absence of bad and the presence of good. However, it was a false message!

6:15 God's people were not ashamed (BDB 101, KB 116, cf. 3:3; 8:12). They will be!

▣ "they shall fall among those who fall" There is a word play on

1. Qalimperfect (BDB 656, KB 709)

2. Qalparticiple (BDB 656, KB 709)

What happened to other rebels will happen to them. This is possibly an allusion to the previous fall of Israel by Assyria in 722 b.c.

NASB (UPDATED) TEXT: 6:16-2116Thus says the Lord,"Stand by the ways and see and ask for the ancient paths,Where the good way is, and walk in it;And you will find rest for your souls.But they said, 'We will not walk in it.'17And I set watchmen over you, saying,'Listen to the sound of the trumpet!'But they said, 'We will not listen.'18Therefore hear, O nations,And know, O congregation, what is among them.19Hear, O earth: behold, I am bringing disaster on this people,The fruit of their plans,Because they have not listened to My words,And as for My law, they have rejected it also.20For what purpose does frankincense come to Me from ShebaAnd the sweet cane from a distant land?Your burnt offerings are not acceptableAnd your sacrifices are not pleasing to Me."21Therefore, thus says the Lord,"Behold, I am laying stumbling blocks before this people.And they will stumble against them,Fathers and sons together;Neighbor and friend will perish."

6:16 YHWH uses five imperatives to call His people back to His covenant with them but they refused.

God's truths and will were pictured as a clearly marked path (cf. 18:15; 31:21; Psalm 119; 105; 139:24; Pro. 6:23). This godly path brought rest and peace but they would not!

2. O congregation (BDB 417 II). This line of v. 18 is left untranslated by AB because of its difficulty and uncertainty, the UBS Handbook suggests that "O congregation" be revocalized to an infinitive of "know," thereby intensifying the verb "know" (BDB 393, KB 390), p. 196

3. O earth (BDB 75)

These seem to be metaphorical of witnesses to court testimony and judgment. Each is matched with an imperative.

For "earth" see Special Topic below.

SPECIAL TOPIC: LAND, COUNTRY, EARTH (ץרא)

6:19 "The fruit of their plans" They are reaping what they sowed.

▣ "My words. . .My law" God's people were His in name only! They rejected both the Torah/Law of Moses (i.e., the ancient paths), as well as the word of the true prophets (cf. Isa. 1:10; 5:24). Their lack of spiritual discernment is exemplified by their devotion to

4. sacrifices, BDB 257, cf. Lev. 7:15-18; 19:5-8, the offerer retained part for a fellowship meal to eat with friends and YHWH

▣ "your sacrifices are not pleasing to Me" This is a shocking phrase (cf. Isa. 1:11-14; Hos. 6:6; Amos 5:21-23; Micah 6:6-8; and esp. Jer. 7:21-23). It was not the sacrificial system (which God instigated) but the attitude of the worshipers that He rejected!

6:21 The imagery of this verse refers to the "ancient paths" of v. 16. As walking on the path of God (i.e., Scripture, or the prophetic word) was a source of life, peace, and joy, anything that blocked that path (cf. Isa. 8:14-15) caused pain, trouble, and confusion. The path God's people were on was not His path! They refused to listen and repent, so there were societal and individual consequences! YHWH disciplines His people for their ultimate good!

NASB (UPDATED) TEXT: 6:22-2622Thus says the Lord,"Behold, a people is coming from the north land,And a great nation will be aroused from the remote parts of the earth.23They seize bow and spear;They are cruel and have no mercy; Their voice roars like the sea,And they ride on horses,Arrayed as a man for the battleAgainst you, O daughter of Zion!"24We have heard the report of it;Our hands are limp.Anguish has seized us,Pain as of a woman in childbirth.25Do not go out into the fieldAnd do not walk on the road,For the enemy has a sword,Terror is on every side.26O daughter of my people, put on sackclothAnd roll in ashes;Mourn as for an only son,A lamentation most bitter.For suddenly the destroyerWill come upon us.

4. they seize bow and spear (BDB 475 I, "javelin" in I Sam. 17:6 or "sword" in DSS)

5. they are cruel and have no mercy (cf. Isa. 13:18)

6. their voices roar (cf. Isa. 5:30; 17:12)

7. they ride horses (cf. 4:13,19)

It also describes Zion's response.

1. they have heard the report

2. their hands are limp (from fear, cf. Isa. 13:7; Zeph. 3:16)

3. anguish seizes them (like childbirth)

4. they (Qere) are afraid to travel

5. they grieve (see Special Topic at 2:37)

a. put on sackcloth

b. roll in ashes (cf. 25:34)

c. mourn as for a son

d. lament bitterly

The destroyer will come suddenly!

6:25 "Terror is on every side" This is a recurrent phrase in Jeremiah (cf. 20:3,10; 46:5; 49:29).

NASB (UPDATED) TEXT: 6:27-3027"I have made you an assayer and a tester among My people,That you may know and assay their way."28All of them are stubbornly rebellious,Going about as a talebearer.They are bronze and iron;They, all of them, are corrupt.29The bellows blow fiercely,The lead is consumed by the fire;In vain the refining goes on,But the wicked are not separated.30They call them rejected silver,Because the Lord has rejected them.

6:27-30 This strophe is directed towards Jeremiah (cf. 1:18). YHWH has made him

1. an assayer (BDB 103)

2. a tester (NASB, LXX, REB)

3. a fortification (BDB 131, NKJV)

4. a refiner (NJB, JPSOA)

These are rare usages of these roots, which usually denote towers and fortifications, but the context of vv. 20-30 demands it.

The strophe continues by YHWH's description of His people.

1. stubborn (BDB 711)

2. rebellious (BDB 710, KB 779, Qalparticiple)

3. talebearers (BDB 940)

4. bronze and iron (cf. Ezek. 22:18)

5. corrupt (BDB 1007, KB 1469, Hiphilparticiple)

YHWH tries to purify them as silver but they would not, therefore, He has "rejected them" (BDB 549, KB 540, Qalperfect).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BRIEF HISTORY

A. Judah alone is left as God's covenant people. The Northern Ten Tribes have been in exile since 722 b.c. (i.e., Fall of Samaria to Assyria).

B. Assyrian power has been completelybroken by Babylon (605 b.c.; the battle of Carchemish). The remnant of the Assyrian army attempted to join forces with the Egyptian army. Josiah, Judah's godly king, tried to intervene and was killed by Egypt's army at Meggido. His son, Jehoahaz, reigned only three months before Pharaoh Necho II of Egypt placed his brother, Jehoiakim (609-597 b.c.), on the throne of Judah as his vassal.

C. Chapters 7:1-15 and 26 ("in the beginning of Jehoiakim's" reign) recount the same sermon and its effect.

D. This is one of the most powerful sermons in the OT. Jeremiah attacks faithless ritual and liturgy (cf. v. 16; 8:3; Isa. 29:13). Religion without personal faith in YHWH is a disaster!

E. The NASB Study Bible (p. 1065) asserts that 7:1-10:25 is a series of temple sermons over several years.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 7:1-71The word that came to Jeremiah from the Lord, saying, 2"Stand in the gate of the Lord's house and proclaim there this word and say, 'Hear the word of the Lord, all you of Judah, who enter by these gates to worship the Lord!'" 3Thus says the Lord of hosts, the God of Israel, "Amend your ways and your deeds, and I will let you dwell in this place. 4Do not trust in deceptive words, saying, 'This is the temple of the Lord, the temple of the Lord, the temple of the Lord.' 5For if you truly amend your ways and your deeds, if you truly practice justice between a man and his neighbor, 6if you do not oppress the alien, the orphan, or the widow, and do not shed innocent blood in this place, nor walk after other gods to your own ruin, 7then I will let you dwell in this place, in the land that I gave to your fathers forever and ever."

7:1 Notice the titles for God (see Special Topic at 1:2).

1. "the Lord" (YHWH), vv. 1,2,13,19,29,30

2. "the Lord of hosts," vv. 3,21

3. "the God (Elohim) of Israel," vv. 3,21 (LXX, v. 1)

4. "the Lord (Adon) God (YHWH)," v. 20

5. "I will be your God (Elohim), v. 23 (note the covenant language)

6. "the Lord their God," v. 28

The tragedy of this sermon is that it is directed to the covenant people who had YHWH's revelation (promises, covenants, cultus, prophets, cf. Rom. 9:4-5), but were not loyal to Him.

Notice how specific YHWH's message is to Jeremiah. These are not Jeremiah's thoughts and opinions. These are God's words, directed to His people, about their cavalier treatment of His name and worship!

7:2 "Stand in the gate. . .gates" This is a Qal imperative (BDB 763, KB 840). Kimchi (Jewish commentator of the Middle Ages) says Jeremiah preached this sermon seven times (singular vs. plural), once at each gate of the temple. The gates were the focal point of temple traffic. The temple itself was the place of the people's legalistic, liturgical, sacramental religion.

▣ "Hear the word of the Lord" This is another Qalimperative (BDB 1033, KB 1570), which means "to hear so as to do" (cf. Deut. 4:1; 5:1; 6:3,4; 9:1; 20:3; 27:10; 33:7).

▣ "all you of Judah" Every male above the age of thirteen assembled regularly at the Temple.

7:3 "Lord of hosts" This refers to (1) the captain of the army of heaven or (2) the leader of the heavenly council (see Special Topic at 1:2).

7:3,5,6"Amend" The verb "amend" (BDB 405, KB 408, Hiphilimperative) is normally translated "do good" (cf. 10:5). In this context it denotes changing from evil to good (cf. v. 5), another literary way to call for repentance (cf. 4;1). This verb in the Hiphil denotes ethical behavior in Gen. 4:7; Lev. 5:4; Isa. 1:17; Jer. 4:22; 13:22. The covenant is both conditional ("if," vv. 5,6) and unconditional (YHWH's character and promises) to every generation.

▣ "let you dwell in this place" The verb (BDB 1014, KB 1490) is a Pielcohortative. The Vulgate and Aquilla's version have "I will dwell with you" (cf. I Kgs. 6:12-13; NJB). This involves only a revocalization of the Masoretic Text (cf. v. 7). The UBS Text Project gives the first option a C rating (considerable doubt). The second option is theologically attractive because biblical faith is a trusting relationship with YHWH before it is a land promise! The greatest blessing is YHWH's personal presence (i.e., Immanuel).

7:4 "Do not trust in deceptive words" The verb "trust" (BDB 105, KB 120, Qalimperfect used in a jussive sense) is an important theological concept, repeated in v. 8 (Qalparticiple). See Special Topic at 3:12. The words of the priests and prophets (cf. v. 13) who served in Jerusalem in the temple were false (cf. 6:14; 8:11). They probably used II Sam. 7:11-14; I Kgs. 8:13; and Isaiah's message (i.e., Isaiah 36-39) as proof texts to back up their false optimism. They had forgotten the conditional nature of the covenant (cf. v. 5).

▣"This is the temple of the Lord" This phrase possibly refers to a chorus the temple choir regularly sang. In Hebrew a three form repetition expresses a superlative degree (cf. Isa. 6:3, e.g., Holy, Holy, Holy = the most holy). They were trusting in the place of worship not the person to be worshiped! Form without faith (cf. Isa. 29:13; II Tim. 3:5)!

7:5 "if" The "if" (conditional element) of this context is crucial (note the four "if" clauses).

NASB (UPDATED) TEXT: 7:8-118"Behold, you are trusting in deceptive words to no avail. 9Will you steal, murder, and commit adultery and swear falsely, and offer sacrifices to Baal and walk after other gods that you have not known, 10then come and stand before Me in this house, which is called by My name, and say, 'We are delivered!'-that you may do all these abominations? 11Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seenit," declares the Lord.

7:8 See note at 7:4.

7:9 This is a summary of the Sinai revelation (i.e., Ten Commantments)

7:10 "then come and stand before Me in this house" Both verbs are Qalperfects (settled condition). This shows the hypocrisy of formal religion apart from personal lifestyle faith and obedience (cf. I Kgs. 8:23; Ezek. 23:36-45; Luke 6:46).

▣ "in this house, which is called by My name" This is a recurrent title for Solomon's temple in Jerusalem (cf. I Kgs. 8:43; II Chr. 6:33; 20:9; Jer. 7:10,11,14,30; 25:29; 32:34; 34:15). It is thus titled because YHWH, symbolically dwells there between the wings of the Cherubim over the Ark of the Covenant.

▣ "We are delivered" This is a Niphal perfect (BDB 664, KB 717). They thought that religious acts in a religious place would bring deliverance (i.e., no defeat and exile by Babylon, cf. 39:17).

▣ "that you may do all these abominations" The covenant people turned their faith into a license to sin! Ritual replaced lifestyle faithfulness! Our life reveals our true self (cf. Matthew 7).

7:11 "den of robbers" What a shocking phrase to describe Solomon's temple in light of I Kings 8. Jesus uses this same phrase in Matt. 21:13; Mark 11:17; Luke 19:46 to describe the temple procedures of His day.

NASB, NKJV "I, even I, have seen it"NRSV"I, at any rate, can see straight"TEV"I have seen what you are doing"NJB"You know, I too am watching"LXX"And I, behold, I have seen it"JPSOA"As for Me, I have been watching"REB"I warn you, I myself have seen all this"

The Hebrew is ambiguous but the sense is clear.

NASB (UPDATED) TEXT: 7:12-1512"But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. 13And now, because you have done all these things," declares the Lord, "and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, 14therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. 15I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim.

7:12 "Shiloh" "Go" (BDB 229, KB 246) and "see" (BDB 906, KB 1157) are both Qalimperatives. Shiloh was the first sanctuary in the Promised Land where the tabernacle and the Ark dwelt. It was destroyed by the Philistines and the Ark captured in 1050 b.c. (the event is not recorded in the OT but alluded to in 26:6; Ps. 78:60). This should have shown the covenant people their theology of God's protection without conditions was not correct.

7:13 "I spoke to you" This refers to the prophets (cf. v. 25).

▣ "rising up early" This is a metaphor for the often and repeated attempts by YHWH to address His people through the prophets (cf. v. 25; 11:7; 25:3-4; 26:5; 29:19; 32:33; 35:14-15; 44:4)!

7:14 "the house. . .in which you trust" There are no special places or things to those who truly know God (cf. 26:6; John 4:23-24). All places, things, and especially people are holy and sacred because of God's presence and creation. They turned faith into a place and ritual instead of a daily, godly faith relationship (cf. I Kgs. 6:12-13). This is also true of the church building and Sunday services in modern western countries!

7:15 "all the offspring of Ephraim" This is a reference to the exile of the Northern Ten Tribes in 722 b.c. by Assyria. What happened to them should have been a warning to Judah but it was not (cf. 3:11; Ezek. 16:51-52; 23:11). Judah also will be "cast out" (two Hiphilperfects, BDB 1020, KB 1527).

NASB (UPDATED) TEXT: 7:16-2016"As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with Me; for I do not hear you. 17Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? 18The children gather wood, and the fathers kindle the fire, and the women knead dough to make cakes for the queen of heaven; and they pour out drink offerings to other gods in order to spite Me. 19Do they spite Me?" declares the Lord. "Is it not themselves they spite, to their own shame?" 20Therefore thus says the Lord God, "Behold, My anger and My wrath will be poured out on this place, on man and on beast and on the trees of the field and on the fruit of the ground; and it will burn and not be quenched."

7:16 Because of Judah's reluctance to repent, YHWH tells Jeremiah not to

1. pray for them - BDB 813, KB 933, Hiphilimperfect used in a jussive sense

2. lift up cry or prayer for them - BDB 669, KB 724, Qal imperfect used in a jussive sense

3. intercede - BDB 803, KB 910, Qalimperfect used in a jussive sense

This is repeated in 11:14! He will not hear (cf. 11:11; Ps. 66:18; Pro. 1:28; Isa. 1:15; Hos. 5:6). There are consequences to repeated, hardened unrepentant people!

7:18 The entire family was caught up in and taught idolatry, but especially the wife. Parents do influence and stamp their children with their own lifestyles and priorities (cf. Exod. 20:5-6).

▣ "cakes" This refers to the sacrificial raisin cakes made in Astarte's image. This was family worship, but of idols (cf. 44:19; Hos. 3:1).

▣ "queen of heaven" This was possibly the fertility goddess of Babylon, Ishtar (who is called "the Queen of heaven" and whose worship involved "sweet cakes," cf. 44:19). Other examples of idol worship are 19:13; 32:29; 44:17-19; II Kgs. 23:4-14. The LXX has "host of heaven," which would make it Babylonian astrology. However, it is possible that this was an Assyrian goddess which came into Judah through political alliance ceremonies or even Asherah, the Canaanite goddess.

▣ "they pour out drink offerings to other gods" This was part of the worship (cf. 19:13; 44:18; Ezek. 20:28).

7:20 YHWH's anger (BDB 60 I) and wrath (BDB 404) "will be poured out" (BDB 677, KB 732, Niphalparticiple), which is a different word from "poured out" in v. 18 (BDB 659, KB 703). The one in v. 18 is used of a sacrifice, but this one is used of poured out wrath.

NASB (UPDATED) TEXT: 7:21-2621Thus says the Lord of hosts, the God of Israel, "Add your burnt offerings to your sacrifices and eat flesh. 22For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. 23But this is what I commanded them, saying, 'Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.' 24Yet they did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward. 25Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. 26Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers."

7:21 The rejection of sacrifices by YHWH is a recurrent theme (see full note at 6:20 and note 14:12; Isa. 1:11; Amos 5:21). That which was designed to bring sinful mankind back to YHWH (i.e., Leviticus 1-7) had been completely perverted into ritual and liturgy only!

▣ "burnt offerings" These were sacrifices that were totally consumed on the altar (BDB 750).

▣ "sacrifices and eat flesh" In some sacrifices only part was burnt and the rest was eaten by priests or the offerer (BDB 257). The Jews did not eat meat regularly. They were offering sacrifices to God just so they could have the meat to eat!

7:22 "For I did not speak. . .concerning burnt offerings and sacrifices" This is not a total rejection of ritual sacrifices, but an emphasis on the motive behind the sacrifice and the offerer's faith relationship with YHWH (cf. I Sam. 15:22; Ps. 51:16-17; Isa. 1:11-14; Hos. 6:6; Amos 5:21-24; Micah 6:6-8).

It is surprising that in Exodus 9-20, which describes God's teachings revealed at Sinai, no mention of the sacrificial cultus is made.

7:23 "this is what I commanded them" Exodus 19:20 shows that the covenant was primarily ethical living, not ritual acts of devotion. Obedience is crucial (cf. Exod. 19:5-6; Deut. 6:3; Isa. 1:19), but so is attitude (cf. Deut. 30:15-20)!

▣ "I will be your God, and you will be My people" This is covenant language (cf. 11:4; Exod. 6:7; Lev. 26:12; Deut. 26:17-18). Notice the conditional connotation (i.e., obedience [lit. "hear" Qalimperative] to the covenant). For the concept of "covenant" see Special Topic at 3:7.

▣ "that it may be well with you" God wants to give us joy and abundance (cf. Deuteronomy 27-28), but it is conditional (cf. 26:13; 38:20; 42:6).

7:24 This verse expressed the reality of His covenant people's condition (cf. Ezek. 20:8,13,16,21), as v. 23 expresses the hope.

1. they did not obey

2. they did not incline their ear

3. they walked in their own counsels (or by revocalization, "their disobedience")

4. they walked in the stubbornness of their evil heart

5. they went backward and not forward

7:25-26 These verses express the rebellious acts of YHWH's people. From the very beginning they were repeatedly unresponsive to Him (cf. Neh. 9:16-19). He tried and tried (cf. 7:13; 25:3-4; 29:19; 35:14-15; 44:4) to communicate with them, but they would not hear and respond (cf. 17:23; 19:15).

NASB (UPDATED) TEXT: 7:27-3127"You shall speak all these words to them, but they will not listen to you; and you shall call to them, but they will not answer you. 28You shall say to them, 'This is the nation that did not obey the voice of the Lord their God or accept correction; truth has perished and has been cut off from their mouth.29'Cut off your hair and cast it away,And take up a lamentation on the bare heights;For theLord has rejected and forsakenThe generation of His wrath.'30For the sons of Judah have done that which is evil in My sight," declares the Lord, "they have set their detestable things in the house which is called by My name, to defile it. 31They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind.

7:31 "Topheth" The root of this term (BDB 1075, KB 1781 II) is either from Aramaic, "hearth" or Hebrew, "to speak." This is a reference to the worship of Molech (cf. Lev. 18:21; 20:2-5; see Special Topic at 2:23), the Phoenician fire god to whom children were sacrificed (cf. 19:6,11-12; II Kgs. 21:5; 23:10). This type of worship possibly developed from a misunderstanding of Exod. 13:2.

▣ "the valley of the son of Hinnom" See Gehenna in the Special Topics at 4:4.

NASB (UPDATED) TEXT: 7:32-3432"Therefore, behold, days are coming," declares the Lord, "when it will no longer be called Topheth, or the valley of the son of Hinnom, but the valley of the Slaughter; for they will bury in Topheth because there is no other place. 33The dead bodies of this people will be food for the birds of the sky and for the beasts of the earth; and no one will frighten them away. 34Then I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a ruin.

7:32 See Jeremiah 19:6-7! A Terrible judgment is coming!

7:33 "food for the birds of the sky" This is a common metaphor of "the last days" (cf. 12:9; Isa. 18:4; Ezek. 29:5; 32:4; 39:4). This is one of the specific judgments of Deuteronomy 28 (cf. Deut. 28:26).

7:34 YHWH wanted to give peace and joy (cf. v. 13), but because of their idolatrous rebellion He will give judgment (cf. 16:9; 25:10).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. Chapters 7-10 seem to form a literary unit describing the idolatry of the people of Judah in Jeremiah's day.

1. Chapter 7 is Jeremiah's famous temple sermon where he confronts the idolatrous people of God at the center of the worship of YHWH. Some believe this sermon extends through 8:3.

2. Chapters 8 and 9 form a series of warnings to the people of Jerusalem and Judah which is connected to their abrogation of YHWH's covenant.

3. Chapter 10 is similar to the sarcastic descriptions of idolatry found in Isaiah 2:20; 31:7; 40:18-20; 41:7; 44:9-20; 45:16; 46:5-7.

B. As in all of Jeremiah's writings there is a strong Deuteronomic flavor. This can probably be explained by the fact that the prophets went to the Abrahamic and Mosaic covenants as a basis for the covenant relationship with YHWH. To this legal and ritual format they emphasized the personal motive and attitude aspect.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1-31"At that time," declares the Lord, "they will bring out the bones of the kings of Judah and the bones of its princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem from their graves. 2They will spread them out to the sun, the moon and to all the host of heaven, which they have loved and which they have served, and which they have gone after and which they have sought, and which they have worshiped. They will not be gathered or buried; they will be as dung on the face of the ground. 3And death will be chosen rather than life by all the remnant that remains of this evil family, that remains in all the places to which I have driven them," declares the Lord of hosts.

8:1 "they will bring out the bones" Notice how the entire population is mentioned by a series of different groups.

1. kings of Judah

2. its princes

3. priests

4. the prophets

5. the inhabitants of Jerusalem

This act of bringing out the bones of buried Judeans has the following symbolic meaning:

1. the invaders were looking for buried valuables

2. it is connected with the astral worship of Babylon (cf.v. 2)

3. it was a cultural act of hatred and contempt for conquered Judah (cf. Amos 2:1)

8:2 "They will spread them out to the sun, the moon and to all the host of heaven" Verse 2 shows how involved the Judeans were in astral worship. The verbs (series of Qalperfects) tell the whole story.

1. loved

2. served

3. gone after

4. sought

5. worshiped

The term "host of heaven" (BDB 838 construct 1029) is used for the worship of the stars, planets, moon, and sun (cf. Deut. 4:19; 17:2-50; II Kgs. 23:4,5,11; Zeph. 1:5; Jer. 19:13; 32:29).

▣ "They will not be gathered or buried; they will be as dung on the face of the ground" This obviously refers to the inhabitants of Jerusalem. This is one reason why many see the context as running from 7:1 through 8:3. It was a horror to the Jews to remain unburied. They somehow thought that their afterlife was affected by a proper burial (see IVP Bible Background Commentary, p. 649). The metaphor "they will be as dung on the face of the ground" is a very striking allusion to their bodies becoming (1) fertilizer or (2) food for animals.

8:3 "And death will be chosen rather than life by all the remnant that remains of this evil family" Something of the pain of exile can be seen in this hyperbole and in Psalm 137.

For the term "remnant" see Special Topic at 5:10-13.

▣ "all the places to which I have driven them" YHWH is the one who allowed, even instigated, Judah's exile!

▣ "the Lord of hosts" This is probably a play on the phrase the "host of heaven," found in v. 2. It was YHWH, not the planets and stars, who was the creator, sustainer, and guider of the universe (cf. Ps. 19:1-6; Neh. 9:6). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

NASB (UPDATED) TEXT: 8:4-74"You shall say to them, 'Thus says the Lord,"Do men fall and not get up again?Does one turn away and not repent?5"Why then has this people, Jerusalem,Turned away in continual apostasy?They hold fast to deceit,
They refuse to return.6"I have listened and heard,
They have spoken what is not right;No man repented of his wickedness,Saying, 'What have I done?'Everyone turned to his course,Like a horse charging into the battle.7"Even the stork in the skyKnows her seasons;And the turtledove and the swift and the thrushObserve the time of their migration;But My people do not knowThe ordinance of the Lord."

8:4 "Does one turn away and not repent" There is a play on the phrase "turn back" (BDB 996, KB 1427), found in vv. 4-6 (four times). The exact wording of v. 4 is somewhat in dispute.

1. Kimchi translates it as "if a man turns from evil, will not YHWH turn from judgment"

2. Moore translates it as "if a man repents, He will not repent" (cf. Isa. 55:6)

This seems to be the first allusion to the major theme of chapters 7-10, which is a call to the people of God to turn back to Him. However, Jeremiah knows that at this time their character has already been set and that it is rebellion.

8:5-7 YHWH describes the refusal of His people to repent.

1. they turned away and did not repent, v. 4

2. they turned away in continued apostasy, v. 5

3. they held fast to deceit, v. 5

4. they refused to return, v. 5

5. they heard the truth but spoke what was not right, v. 6

6. no man repented of his wickedness, v. 6

7. they refused to take any responsibility, v. 6

8. every one turned to his course, v. 6

9. they did not "know" YHWH or His ordinance, v. 7

8:5 "apostasy" For the term see Special Topic at 2:19.

▣ "They hold fast to deceit" "Hold fast" is the Hebrew phrase, "to cling" (BDB 304, KB 302, Hiphil perfect) and is used in Gen. 2:24 for the marriage relationship. The allusion to marriage is often used for the relationship between YHWH and His people. This imagery becomes "awhoring after other gods" when used of the fertility cults. See Special Topic at 2:20.

▣ "They refuse to return" The main verb "refuse" (BDB 549, KB 540) is a Pielperfect which denotes a settled attitude!

8:6 "I have listened and heard" The Septuagint (LXX) translates this phrase as two imperatives. The NASB implies that it is God speaking through the prophet, while the Septuagint implies it is God speaking to the people.

▣ "No man repented of his wickedness" This is a different Hebrew word (BDB 636, KB 688) from the word for repent and turn away, which is used four times in vv. 4-6 (BDB 996, KB 1427). However, it is a synonym which also refers to repentance but through the metaphor of grief.

▣ "What have I done" This is the big problem! Judah does not even recognize the problem. She is so blind, yet she thinks she sees clearly! One cannot repent of that which they refuse to see or acknowledge.

▣ "Like a horse charging into the battle" War horses were trained to charge and fulfill their training. The people of God were trained to love YHWH, but they had totally reverted from their training and were now running with the same intensity toward non-existent idols.

8:7 "Even the stork. . .turtledove. . .swift. . .thrush" Birds have a natural instinct to migrate at certain times to certain places. This is similar to the animal imagery in Isa. 1:13. However, the people of God had gone totally away from that which was natural and had gone after the fertility gods.

▣ "But My people do not know" There is a play on the word "know" throughout Jeremiah. We learn from Gen. 4:1 that the word "know" can refer to intimate personal relationships such as that between a husband and wife. Again, here is the metaphor of God as husband and Israel as wife. However, they had metaphorically lost their intimate relationship. Although the temples may have been full with religious activity, there was no personal relationship with YHWH. They were worshiping the fertility gods of Canaan in YHWH's name!

▣ "ordinance" See Special Topic at 5:4.

NASB (UPDATED) TEXT: 8:8-128"How can you say, 'We are wise, And the law of the Lord is with us'? But behold, the lying pen of the scribes Has made it into a lie.9The wise men are put to shame, They are dismayed and caught; Behold, they have rejected the word of the Lord, And what kind of wisdom do they have?10Therefore I will give their wives to others, Their fields to new owners; Because from the least even to the greatest Everyone is greedy for gain; From the prophet even to the priest Everyone practices deceit.11They heal the brokenness of the daughter of My people superficially, Saying, 'Peace, peace,' But there is no peace.12Were they ashamed because of the abomination they had done? They certainly were not ashamed, And they did not know how to blush; Therefore they shall fall among those who fall;At the time of their punishment they shall be brought down,"
Says the Lord .

8:8-12 This is a literary unit which describes the religious leaders. This is the first extended mention of a group known as the "scribes" (BDB 707). We learn from I Chr. 2:55 that scribes developed into families. They do not serve a major function in Israel's faith until after the exile. They seem to have been developed by Ezra into the synagogue system and rabbinical Judaism. They were basically interpreters of the Mosaic law to local people for specific questions regarding the Torah.

If the leaders are blind, how dark is the darkness? They think they are "wise" and that they "know" the Law of the Lord (cf. v. 9).

NASB, NRSV"the lying pen of the scribes"NKJV, NJB"the false pen of the scribes"TEV"the laws have been changed by dishonest scribes"LXX"a false pen has become of no use to scribes"JPSOA"assuredly, for naught has the pen labored"REB"when scribes with their lying pens have falsified it"

This issue is who is being condemned?

1. the scribes (i.e., equal to "wise men" of v. 9)

2. the people (v. 10)

3. other religious leaders (v. 9)

The problem is not the scribes' work (i.e., copying the Law and/or explaining it), but the people's rejecting both the prophetic word and the covenant obligations.

▣ "Has made it into a lie" There is a Hebrew word play between "lying pen" (BDB 1055) and "lie" (BDB 1055). There is often an allusion to Ba'al worship as being "the lie." There may be an allusion here.

8:9 "they have rejected the word of the Lord" They did this at the very time they thought they were upholding the word of the Lord. It would be good to remember Phil. 2:12.

8:10-12 These verses are omitted in the Septuagint (LXX) because of their striking resemblance to Jer. 6:12-15. It seems that the book of Jeremiah is a composite book which was edited according to themes, either by Jeremiah, Baruch, or someone later in history. Therefore, there is considerable repetition in the book.

8:10 "I will give their wives to others

Their fields to new owners" This refers to the experience of invasion and exile. Notice that wives were listed with a man's property, which was characteristic of ANE patriarchal soceity.

8:11 "They heal the brokenness of the daughter of My people superficially" The religious leaders seem to bring that which will give life, but in reality their message of false hope brings death (i.e., Lam. 2:14). The major truth in this verse is found in the latter part in the false prophets' words, "All is well, all is well" (cf. 6:14; 14:13,14). The problem was that there was no peace, but impending invasion. Many commentators believe that these false prophets were quoting Isaiah 36-39, referring to God's promises to Hezekiah and the safety of the city of Jerusalem against the invasion of Sennacherib. But, Jeremiah is emphasizing the truth that the covenant has two aspects: God's promises and His covenant people's faith response. Judah had totally abrogated the covenant!

8:12 The question of line 1 is answered in an intensified way (i.e., the Qalinfinitive absolute and Qalimperfect verb of the same root, BDB 101, KB 116) in line 2.

▣ "they shall fall among those who fall" This may be another reference to the previous exile of the northern tribes.

▣ "the time of their punishment" The Neo-Babylonian army took captives from Judah in 605, 597, 586, and 582 b.c. The major deportation was 586 b.c. when the temple and Jerusalem were destroyed.

NASB (UPDATED) TEXT: 8:13-1713"I will surely snatch them away," declares the Lord; "There will be no grapes on the vine And no figs on the fig tree, And the leaf will wither; And what I have given them will pass away."14Why are we sitting still? Assemble yourselves, and let us go into the fortified cities And let us perish there, Because the Lord our God has doomed us And given us poisoned water to drink, For we have sinned against the Lord.15We waited for peace, but no good came; For a time of healing, but behold, terror!16From Dan is heard the snorting of his horses; At the sound of the neighing of his stallions The whole land quakes; For they come and devour the land and its fullness, The city and its inhabitants.17For behold, I am sending serpents against you, Adders, for which there is no charm, And they will bite you," declares the Lord.

8:13 "'I will surely snatch them away,' declares the Lord

"There will be no grapes on the vine'" Verse 13, by means of two agricultural metaphors, one referring to grapes and the other to figs, implies that no one will be left in the Promised Land and that all will be taken into captivity. Not even a remnant will be left according to this shockingly hyperbolic passage. Palestine was YHWH's special garden but there was no spiritual fruit (cf. Isaiah 5). This is basically the fulfillment of the curses of Deuteronomy 27 and 28.

The first line of the MT can be understood in several ways.

NKJV, Peshitta"I will surely consume them"TEV"I wanted to gather my people, as a farmer gathers a harvest"JPSOA"I will make an end of them"NET Bible"I will take away their harvest"LXX"they will gather their produce" (i.e., the invaders)

Remember, this is highly emotional poetry! This line can be (1) positive (i.e., YHWH wants to gather His people to Himself, i.e., repentance) or (2) negative (others will reap their harvest, cf. v. 12).

NASB"And what I have given them will pass away"NRSV"I have found them people to trample on them"TEV"therefore, I have allowed outsiders to take over the land"LXX, REB -omitted---JPSOA"Whatever I have given them is gone"

1. "and I gave them (things which) escape them (i.e., fruits of the earth)"

2. "and I gave them (precepts which) they have trespassed"

The first option is based on v. 13, lines 1-4. The second option is related to v. 8 and refers to the Law (i.e., that which was found in the temple under Josiah's reform and remodeling, cf. II Kgs. 22:8).

8:14 "Assemble yourselves, and let us go into the fortified cities" In the ancient world, in times of crisis or invasion, the people of the surrounding areas fled into the walled cities. However, the overcrowding exacerbated the problems of food, water, and sanitation. We learn from later history that the siege experience of the people of Judah was so bad that even after the exile they had to cast lots to see who would live in the reconstructed Jerusalem (cf. Neh. 11:1).

YHWH's message of judgment is expressed in three commands.

1. "assemble yourselves" - BDB 62, KB 74, Niphal imperative

2. "let us go into the fortified cities" - BDB 97, KB 112, Qal imperfect used in a cohortative sense

2. "let us perish" - BDB 198, KB 226, Qal chohortative

There is a sound play between "gather/harvest" in v. 13, סוף, and "gather together" in v. 14, אסף. Both gatherings bring judgment!

▣ "Because the Lord our God has doomed us. . . For we have sinned against the Lord" This is the key to understanding God's actions against His own people. God chose them to be a kingdom of priests so that all the world would know Him, Gen. 12:3; Exod. 19:5,6 (see Special Topic at 1:5), but the light coming from God's people was anything but complimentary to God! The covenant made with Abraham, and further elaborated at Sinai, was based on the assumption that Israel's life and worship would reveal YHWH to the world. The only way to correct their false message was radical surgery (cf. Ezek. 36:22-38).

▣ "poisoned water" This (BDB 912 II) is an allusion to "wormwood" or "gall." Many times in the OT "gall" or "wormwood" is mentioned (cf. Jer. 9:15; 23:15; Deut. 29:18; Ps. 69:21; Lam. 3:19; and Matt. 27:34 in the NT)

8:15 This verse, like vv. 6d,8,11, shows that Judah expected "peace" and was surprised at invasion and exile. This phrase is repeated in 14:19 and is similar to Job 30:26.

8:16 "From Dan is heard the snorting of his horses" We learn that the tribe of Dan moved from its tribal allocation by Joshua in the south to the north (cf. Judges 18). Its capital city became the metaphor for describing the upper limits of the Promised Land (cf. 4:15). Invading Mesopotamian armies came from the north, therefore, when Dan heard the snorting horses it meant the troops from Babylon were entering Palestine.

8:17 "I am sending serpents against you" This may be (1) an allusion to Numbers 21 when God sent serpents to judge His people or (2) simply another kind of poison as in v. 14. Whichever is true, both metaphors (i.e., poison, snakes) combine to show that there is no hope for the people of God. Here "snakes" refers to the Babylonian army!

The first line of v. 18 may go with v. 17 and be understood as an idiom that the snake bites were fatal (lit. "beyond recovery"). The LXX translated it as "incurable."

NASB (UPDATED) TEXT: 8:18-2218My sorrow is beyond healing, My heart is faint within me!19Behold, listen! The cry of the daughter of my people from a distant land: "Is the Lord not in Zion? Is her King not within her?" "Why have they provoked Me with their graven images, with foreign idols?"20"Harvest is past, summer is ended, And we are not saved."21For the brokenness of the daughter of my people I am broken; I mourn, dismay has taken hold of me.22Is there no balm in Gilead? Is there no physician there? Why then has not the health of the daughter of my people been restored?

8:18-22 There has been much discussion among commentators as to who is speaking here. Some say that it is the prophet grieving over his people, but it seems, in context, to be God grieving over His people. It is true that God speaks through His prophet throughout this book and it is sometimes difficult to differentiate. However, because of Hos. 11:8,9 and because of the specific references found in 9:3,6,9,10,11, it seems to me that this is a very significant passage on the heart of God (i.e., v. 21). Though God was forced to judge His people, it broke His heart to do so. A good way to compare the love and anger of God is by comparing Deut. 5:9 with Deut. 7:9.

8:19-20 All of the verbs are perfects, reflecting settled conditions.

8:19 By means of a series of questions, the tragedy of Judah's invasion, destruction, and exile are highlighted. Idolatry and rebellion have consequences. This is still true (cf. 17:10; Gal. 6:7).

The TEV expressed the thought of the verse best.

1. the people cry out

a. "Is the Lord not in Zion?"

b. "Is her King not within her?"

2. YHWH answers in line 3 (cf. 7:30-34)

The NASB, "from a distant land," is an incorrect translation. The MT has "from the length and breadth of the land" (cf. NRSV). The people of Judah are speaking; those who remain from the Assyrian exile also. The question, "Where is YHWH?" rang out as the Babylonian army approached (cf. v. 16).

8:20 "Harvest is past, summer is ended

And we are not saved" This is a reference to the seasons when crops and fruit ripened. When the harvest has passed, there is nothing left!

8:22 "Is there no balm in Gilead" Gilead was famous for its healing ointment (cf. Gen. 37:25), but as there was no way to stop the poisoning of v. 14, no way to heal the serpent's bite of v. 17, no cessation of the hunger of v. 20, there was no doctor's help in v. 22. The people of God stand judged even though it had not yet happened historically (i.e., Babylonian invasions).

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:1-61Oh that my head were watersAnd my eyes a fountain of tears,That I might weep day and nightFor the slain of the daughter of my people!2Oh that I had in the desertA wayfarers' lodging place;That I might leave my peopleAnd go from them!For all of them are adulterers,An assembly of treacherous men.3"They bend their tongue like their bow;Lies and not truth prevail in the land;For they proceed from evil to evil,And they do not know Me," declares the Lord.4"Let everyone be on guard against his neighbor,And do not trust any brother;Because every brother deals craftily,And every neighbor goes about as a slanderer.5Everyone deceives his neighborAnd does not speak the truth,They have taught their tongue to speak lies;They weary themselves committing iniquity.6Your dwelling is in the midst of deceit;Through deceit they refuse to know Me," declares the Lord

9:1 The prophet is using emotional figurative language to express his pain over YHWH's necessary judgment of His covenant people (cf. Heb. 12:5-11). In reality it is YHWH's pain that the prophet is revealing (cf. Hosea 11:8-9). This same emotion is seen in 8:18; 13:17; Isa. 22:4; Lam. 2:18. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) (anthropomorphism) at 1:9.

This verse is one of the sources of Jeremiah being known as "the weeping prophet." He was such because YHWH was the weeping God (cf. Hos. 11:8-9).

9:2-4 Notice how the prophet/YHWH describes the covenant people.

1. adulteress, v. 2

2. treacherous men, v. 2

3. lie, v. 3

4. evil to evil, v. 3

5. do not know YHWH, v. 3

6. untrustworthy, v. 4

7. crafty, v. 4

8. slanderer, v. 4

9. deceiver, v. 5

10. do not speak truth, v. 5

11. liars, v. 5

12. commit iniquity, v. 5

13. deceitful, v. 6

14. refuse to know YHWH, v. 6

And those are the people of God. He must do something lest His purpose for this planet is lost (cf. Ezek. 36:22-38).

9:2 "A wayfarers' lodging place" This was a lean-to or an uninhabited wooden shelter used by travelers in desert areas. What a shocking metaphor that God's prophet wanted to run away from (i.e., two Qalcohortatives, "leave" and "go") the covenant people and hide in the desert.

▣ "For all of them are adulterers
An assembly of treacherous men" There is an obvious comparison and play on these two phrases as a title for the people of God. Their lifestyle and attitude reflected both physical and spiritual adultery.

9:3 "They bend their tongue like their bow" Their speech showed who and what they really were (cf. v. 8). This metaphor seems to refer to one of three things.

1. their tongues were bent which reflected the words for sin, a deviation from the standard

2. they were ready to shoot their words at anyone (cf. Ps. 64:3-4)

3. it refers to the pain that their lies caused both to God and their fellow Israelites (cf. Lev. 19:15-16)

▣ "And they do not know Me" This is the tragedy-the pain that God felt (cf. Hos. 4:1,6; 5:4; 8:2; 11:8-9) after He had given so much to this people and they had knowingly, willfully turned their backs on Him. There is a word to the church today in these verses.

9:4 Even among the covenant people, there is no trust. They not only lie, cheat, and steal from others, but from each other. The terrible results of the Fall are obvious.

2. do not trust any brother - BDB 105, KB 120, Qal imperfect used in a jussive sense

3. craftily - this is an infinitive absolute and an imperfect verb from the same root (BDB 784, KB 872), which shows intensity

The people of God were more like Jacob (supplanter, BDB 784) than Israel (see Special Topic at 2:3).

9:5 "They weary themselves committing iniquity" What a horrible description of God's people as they go headlong into rebellion and idolatry (BDB 521, KB 512, Niphalperfect).

9:6 "Your dwelling is in the midst of deceit" This describes metaphorically this people's worldview and daily lifestyle!

▣ "they refuse to know Me" The verb (BDB 549, KB 540, Pielperfect) denotes a settled condition. They are not duped but willful rejecters of truth.

For "know" see Special Topic at 1:5.

NASB (UPDATED) TEXT: 9:7-97Therefore thus says the Lord of hosts,"Behold, I will refine them and assay them;For what else can I do, because of the daughter of My people?8Their tongue is a deadly arrow;It speaks deceit;With his mouth one speaks peace to his neighbor,But inwardly he sets an ambush for him.9Shall I not punish them for these things?" declares the Lord."On a nation such as thisShall I not avenge Myself?"

9:7-9 This is another strophe of Judah's sins.

1. liars

2. ambush neighbors

YHWH must act!

1. He will refine and assay them (cf. 6:27)

2. He will punish them (cf. 5:9,29)

3. He will avenge Himself (cf. Isa. 1:24)

YHWH wants to use the covenant people to reach all other nations. He has an eternal redemptive plan (see Special Topic at 1:5). However, His people have not revealed Him, but rather their own weaknesses and failures (cf. Ezek. 36:22-38).

9:9 "On a nation such as this" This is a play on the word goy (BDB 156), which the Jews used in derision for the Gentiles. Here it is used to describe Israel herself.

NASB (UPDATED) TEXT: 9:10-1110"For the mountains I will take up a weeping and wailing,And for the pastures of the wilderness a dirge,Because they are laid waste so that no one passes through,And the lowing of the cattle is not heard;Both the birds of the sky and the beasts have fled; they are gone.11I will make Jerusalem a heap of ruins,
A haunt of jackals;And I will make the cities of Judah a desolation, without inhabitant."

9:10-11 Again the question arises as to who is speaking in these two verses. The NIV translates v. 10 as the prophet speaking and v. 11 as God speaking. But the NASV and RSV translate them as God speaking in both verses. It is basically an extended metaphor that the land is being affected by mankind's sin (cf. Deuteronomy 27 and 28; Rom. 8:18-22).

9:11"A haunt of jackals" This is a metaphor for ruin and destruction (cf. 10:22; 49:33; 51:37; Isa. 34:13) and possibly even the presence of the demonic.

NASB (UPDATED) TEXT: 9:12-1612Who is the wise man that may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why is the land ruined, laid waste like a desert, so that no one passes through? 13The Lord said, "Because they have forsaken My law which I set before them, and have not obeyed My voice nor walked according to it, 14but have walked after the stubbornness of their heart and after the Baals, as their fathers taught them," 15therefore thus says the Lord of hosts, the God of Israel, "behold, I will feed them, this people, with wormwood and give them poisoned water to drink. 16I will scatter them among the nations, whom neither they nor their fathers have known; and I will send the sword after them until I have annihilated them."

9:12-16 These verses are a strong statement by God (introduced by three questions in v. 12) on the results of Judah's rebellion. In verses 13 and 14 the reasons for the exile are enumerated.

9:14 "walked after the stubbornness of their heart" This is a characteristic of the Jewish people delineated in the book of Deuteronomy. God's mercy is seen against the backdrop of their natural rebellion (cf. Deut. 9:6,13; 10:16; 31:27). It also says that they walked away open-eyed; they were not tricked nor did they do it in ignorance!

▣ "and after the Baals" This refers to the fertility worship of Canaan. Originally El and Ashtorah were the chief deities of the Canaanite pantheon (Ras Shamra texts from Ugarit). Ba'al was their son. The myth involved the rising and dying of the agricultural deity every year. By the means of imitation magic, including the sex act, fertility was assured each spring. There was a Ba'al for every different locality. See Special Topic at 2:20.

▣ "as their fathers taught them" This may be an historical allusion to Exodus 32 and Numbers 25. This shows the potential corruption from one generation to the next (cf. Deut. 5:19; Isa. 29:13). Family faith can be a blessing or a curse depending on the content (cf. 7:18)!

9:15 "wormwood. . .poisoned water" The false family faith of 9:14b reflects the curse of Deut. 29:18. This was specifically mentioned in 8:14e. Notice it is YHWH, Himself, who gives it! Sin has consequences, especially for those who know better (cf. Luke 12:48; Rom. 9:4-5).

9:16 "I will scatter them among the nations" This is either an allusion to the exile of the northern tribes in 722 b.c. by Assyria or it is a prophecy of the exile of the southern tribes by Babylon in 605, 597, or 586 b.c. Exile was one of the consequences of covenant disobedience in Lev. 26:33; Deut. 28:64.

NASB (UPDATED) TEXT: 9:17-2217Thus says the Lord of hosts,"Consider and call for the mourning women, that they may come;And send for the wailing women, that they may come!18Let them make haste and take up a wailing for us,That our eyes may shed tearsAnd our eyelids flow with water.19For a voice of wailing is heard from Zion,'How are we ruined!We are put to great shame,For we have left the land,Because they have cast down our dwellings.'"20Now hear the word of the Lord, O you women,And let your ear receive the word of His mouth;Teach your daughters wailing,And everyone her neighbor a dirge.21For death has come up through our windows;It has entered our palacesTo cut off the children from the streets,The young men from the town squares.22Speak, "Thus says the Lord,'The corpses of men will fall like dung on the open field,And like the sheaf after the reaper,But no one will gather them.'"

9:17-22 This is a funeral dirge (cf. v. 20), personifying death. Notice the two terms for professional mourners.

9:17 "the wailing women" In the Ancient Near East (ANE) professional mourners were used at funerals (cf. Amos 5:16). Here it is a literary way to highlight the fact that death is coning.

In v. 20 the daughters are going to be taught how to wail. This is either an allusion to the fact that the mothers passed on their idolatry to their daughters or that there will be so many dead people that more and more wailers will be needed.

9:19 This verse expresses the content of their lamentations.

1. we are ruined (cf. 4:13; Deut. 28:29)

2. we are put to great shame

3. we have left the land (cf. 7:15)

4. our homes are destroyed

9:20 This verse is addressed to the professional mourners of v. 17. See note at v. 17.

9:21 "For death has come up through our windows" This personification of death (cf. personification of Sheol and death in Hab. 2:5) as coming through the windows is very similar to (1) the Canaanite myth of Ba'al being killed by the god of the underworld, Mot, in the Ugaritic literature found at Ras-Shamra or (2) the Mesopotamian myth of a demon who climbs through the windows to kill. This may be an allusion by the prophet to the type of mythology (Canaanite fertility worship, see Special Topic at 2:20) to which the people of God were listening.

▣ "To cut off the children. . .The young men" The last two lines of v. 21 are a way of saying (1) that death is no respecter of persons or (2) that death will cut off the next generation.

9:22 "The corpses of men will fall like dung on the open field" This is a common metaphor of death in Jeremiah (cf. 7:33; 8:2; 16:4; 26:33; Deut. 28:26).

▣ "And like the sheaf after the reaper" This is possibly the origin of the modern metaphor of death as the grim reaper, but please note that God, not the evil one, is in control of death (i.e., the death angel of Exodus 12).

NASB (UPDATED) TEXT: 9:23-2423Thus says the Lord, "Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; 24but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things," declares the Lord.

9:23-24 This is a beautiful description of true wisdom in contrast with the false wisdom of the scribes mentioned earlier in 8:8-12. Note the fivefold repetition of "glory."

1. four Hithpaelimperfects used in a jussive sense

2. one Hithpaelparticiple in v. 24

9:23 "Let not a wise man boast of his wisdom" The wise person will know that it is not in human might or riches but in YHWH that one's strength lies (cf. Zech. 4:6).

9:24 "but let him who boasts boast of this, that he understands and knows Me, that I am the Lord"

These infinitives speak of human reception of divine revelation. They have heard and responded to the law of YHWH, the voice of YHWH (cf. v. 13) and the Person of YHWH (i.e., "Me," v. 24; Hos. 4:1,6; 5:4; 8:2)! This is the opposite of vv. 3d and 6.

Characteristics of YHWH are delineated in this verse. The mandate that believers boast in God is a common biblical theme (cf. 4:2; Ps. 44:8; Isa. 41:16; I Cor. 1:31; II Cor. 10:17; Gal. 6:14).

The characteristics of God in v. 24 can also be seen beautifully expressed in Exod. 34:6,7 and Neh. 9:17.

▣ "for I delight in these things" If YHWH "delights" (BDB 342, KB 339, Qalperfect), then we should take special notice of it and emulate it (cf. Isa. 58:2; opposite of 11:10; 13:10).

NASB (UPDATED) TEXT: 9:25-2625"Behold, the days are coming," declares the Lord, "that I will punish all who are circumcised and yet uncircumcised-26Egypt and Judah, and Edom and the sons of Ammon, and Moab and all those inhabiting the desert who clip the hair on their temples; for all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart."

9:25-26 This is a theological contrast between physical circumcision and spiritual circumcision. Circumcision was an outward sign of the covenant between YHWH and Abraham (cf. Gen. 17:10). All of the surrounding nations practiced circumcision, but not for the same spiritual purposes as Israel. The only uncircumcised people in the Ancient Near East that we know of were the Philistines, a group of mercenaries from Aegean Islands who invaded Palestine around the middle of the twelfth century b.c. But, although circumcision was meant to be a sign of the covenant, what God really wanted was an inner attitude of love for Him, as well as the outward covenant stipulations. This is why the Bible repeatedly speaks of different parts of the body being circumcised: (1) the ears, Jer. 6:10; (2) the lips, Exod. 6:12,30; and (3) the heart, Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; Ezek. 44:7,9. This same radical truth is reflected in the NT in Rom. 2:28,29! As temple ritual and liturgy without faith offered no hope, so too, family liturgy and ritual without faith offered no hope (i.e., chapter 7)!

9:26 "who clip the hair on their temples" There have been two basic interpretations of this Hebrew phrase. The NASB, REV, and NJB interpret this as an idolatrous act reflected in Lev. 19:27; Jer. 25:33; 49:32. It may relate to mourning for the dead (cf. Deut. 14:1) or a part of the idolatrous worship of the foreign gods (cf. Herodotus 111,8).

The other interpretation is found in the NKJV, NIV, and REB, which translate this as a metaphor for the universal judgment of God (i.e., NKJV, "and all who are in the farthest corners, who dwell in the wilderness").

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. There is a literary unit from chapters 7 through 10 which deals with Judah's sin and YHWH's judgment.

B. The poems of Jeremiah are arranged, not by date, but by

1. word plays

2. themes

C. This chapter has many similarities with both Deuteronomy and Isaiah. Two examples:

NASB (UPDATED) TEXT: 10:1-51Hear the word which the Lord speaks to you, O house of Israel.2Thus says the Lord,"Do not learn the way of the nations,And do not be terrified by the signs of the heavensAlthough the nations are terrified by them;3For the customs of the peoples are delusion;Because it is wood cut from the forest,The work of the hands of a craftsman with a cutting tool.4They decorate it with silver and with gold;They fasten it with nails and with hammersSo that it will not totter.5Like a scarecrow in a cucumber field are they,And they cannot speak;They must be carried,Because they cannot walk!Do not fear them,For they can do no harm,Nor can they do any good."

10:1 "Hear the word" this is the Hebrew word Shema (BDB 1033, KB 1570, Qalimperative), which means "to hear so as to do." It is a recurrent demand in Jeremiah (cf. 2:4; 5:21; 6:19; 7:2,23; 10:1; 11:2,4,6; 13:15; 17:20; 19:3; 21:11; 22:2; 31:10; 38:20; 42:15; 44:24,26; 49:20; 50:45). YHWH is communicating; His people are not listening and obeying!

▣ "house of Israel" The title "Israel" in Jeremiah is so confusing because it is used in several senses. See Special Topic at 2:3.

10:2 "Do not learn the way of the nations" Chapter 10 addresses the folly of idolatry. It reflects the metaphors and sarcasm of Isaiah (cf. Isa. 2:20; 31:7; 40:18-20; 41:7; 44:9-20; 45:16; 46:5-7). God had given them the way in which they should walk (cf. Lev. 18:3; Deut. 12:30), but they chose the way (i.e., lifestyle) of idolatry. This is even reflected in v. 2 by a seeming allusion to the Babylonian astral deities (i.e., "signs of the heavens," cf. Isa. 47:13).

There are two Qalimperfects used in a jussive sense (negated).

1. learn - BDB 540, KB 531

2. be terrified - BDB 369, KB 365

The pagan nations, without a knowledge of YHWH, were terrified (BDB 369, KB 365, Qalimperfect) by the astrologers (cf. Isa. 47:12-14). Superstitions are powerful instruments in the hand of Satan to frighten, intimidate, and control humans!

10:3 "delusion" This is the term "nothingness" or "vanity" (BDB 210, KB 236, cf. 2:5; 14:22; II Kgs. 17:15). It is quite often used to describe the idols (cf. Deut. 32:21), which were nonentities made by human hands. They had no power to act, in contradistinction to YHWH who acts for His people! Idols cannot hear, see, or act, but they are used by Satan to trick humans from knowing and following the only true God and His Messiah (cf. Eph. 6:10-18).

10:5 "Like a scarecrow in a cucumber field" This is an allusion to idols described as scarecrows. Some translate this as "upright as a palm tree" (NKJV, Peshitta). The LXX omits it.

▣ "They must be carried" This is an infinitive absolute and an imperfect verb from the same root (BDB 669, KB 724) used for intensity.

▣ "Do not fear them" This is a Qal imperfect (BDB 431, KB 432) used in a jussive sense. Fear can be paralyzing!

Notice those who know YHWH should not fear because the idols

1. cannot harm you

2. cannot do you good

They are non-existent (cf. Isa. 41:23-24). Fear YHWH (cf. v. 7)!

NASB (UPDATED) TEXT: 10:6-106There is none like You, O Lord; You are great, and great is Your name in might.7Who would not fear You, O King of the nations? Indeed it is Your due! For among all the wise men of the nations And in all their kingdoms, There is none like You.8But they are altogether stupid and foolishIn their discipline of delusion-their idol is wood!9Beaten silver is brought from Tarshish, And gold from Uphaz, The work of a craftsman and of the hands of a goldsmith; Violet and purple are their clothing; They are all the work of skilled men.10But the Lord is the true God; He is the living God and the everlasting King. At His wrath the earth quakes, And the nations cannot endure His indignation.

10:6 "There is none like You" This is an emphasis on the uniqueness of YHWH. It is an affirmation of monotheism (see Special Topic at 1:5). There was only one God (cf. v. 10). The Septuagint omits vv. 6-8 and 10. This omission is also in the Dead Sea Scroll manuscripts.

▣ "You are great, and great is Your name" "Great" (BDB 162) is used often in Deuteronomy of YHWH (cf. Deut. 3:24; 5:24; 9:26; 11:2; 32:3). Jeremiah often uses the phrasing and terminology of Deuteronomy.

10:7 "King of the nations" YHWH is not just the God of Abraham's seed but the God of creation (see Special Topic at 1:5)! He is the only true God (cf. v. 10)!

This emphasis on YHWH as the only true God is difficult to communicate to a post-modern worldview which depreciates absolutes. Yet, this is the question! It is true or it is false. The biblical worldview rests on this basic affirmation.

10:8 This verse is very difficult to translate, but it seems that the Hebrew is referring to the fact that the Israelites were getting their information and knowledge from a dead stump.

10:9 "Tarshish" This was a city in the far west, possibly Spain or Sardinia. Some say it is just a mythological place to describe something far, far away (cf. the book of Jonah and Ezek. 27:12).

▣ "And gold from Uphaz" "Uphaz" (מאופז, BDB 20) is found only here and in Dan. 10:5 as a place name. From I Kgs. 9:28 a place called "Ophir" (פאופיר, BDB 20, cf. Isa. 13:12) has "gold" (cf. Targums, Peshitta, REB). It possibly means "pure" or "fine" gold, thereby functioning as an adjective.

▣ "Violet and purple are their clothing" These were very expensive dyes in the ancient world, originally coming from Phoenicia. It is simply a way of asserting that no matter how richly or royally they robed their idols, they were still just human-made, inanimate objects!

▣ "They are all the work of skilled men" The NET Bible (p. 1316, #17) points out the contrast between

1. the wise men of the nations

2. the skilled craftsmen

Both use the same root (BDB 314). These idol makers are skillful craftsmen, but they are not wise. True wisdom cannot worship a man-made idol!

10:10 "the Lord is the true God" The Hebrew word (BDB 54) for truth emphasizes trustworthiness and dependability. See Special Topic at 3:12.

▣ "the living God" This seems to reflect the covenant name for God, YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣ Notice the ways YHWH is characterized.

1. there is none like You, vv. 6,7

2. You are great, v. 6

3. King of the nations, v. 7

4. the true God, v. 10

5. the living God, v. 10

6. the everlasting King, v. 10 (cf. #3)

7. the creator, vv. 12-13

8. the Maker of all is He, v. 16

9. the captain of the armies of heaven (i.e., Lord of hosts), v. 16

YHWH is the God who creates, hears, sees, and acts. The idols are non-existent. They cannot move, hear, see, or act. They will be destroyed! YHWH is the true, real, live, eternal One! (see SPECIAL TOPIC: MONOTHEISM at 1:5).

NASB (UPDATED) TEXT: 10:1111Thus you shall say to them, "The gods that did not make the heavens and the earth will perish from the earth and from under the heavens."

10:11 This verse is in Aramaic. It is the only verse in Jeremiah in Aramaic (also note Ezra 4:8-6:18; 7:12-26; Dan. 2:4-7:28). Why one Aramaic verse should appear in the midst of a Hebrew book is uncertain. Some of the theories are:

1. The rabbis say that it was part of a letter sent to King Jehoiachin in captivity in Babylon.

2. It was an anti-polytheistic proverb.

3. It was an exorcism formula.

4. It was a marginal note, later inserted into the text (TEV, NEB).

NASB (UPDATED) TEXT: 10:12-1612It is He who made the earth by His power, Who established the world by His wisdom; And by His understanding He has stretched out the heavens.13When He utters His voice, there is a tumult of waters in the heavens, And He causes the clouds to ascend from the end of the earth; He makes lightning for the rain,And brings out the wind from His storehouses.14Every man is stupid, devoid of knowledge;Every goldsmith is put to shame by his idols;
For his molten images are deceitful, And there is no breath in them.15They are worthless, a work of mockery; In the time of their punishment they will perish.16The portion of Jacob is not like these; For the Maker of all is He, And Israel is the tribe of His inheritance; The Lord of hosts is His name.

10:12-16 This is a passage about God as creator. In this passage it is He who gives and controls water, which was a very important theological issue in the agricultural Ancient Near East. Water was part of the Babylonian creation myth and the Canaanite creation myth. The Canaanite god, Ba'al, was supposedly the storm god that provided water (i.e., life). Contrary to both of these myths, YHWH is the creator, sustainer, and provider of rain and water.

10:12 "It is He who made the earth by His power,

Who established the world by His wisdom" This is an emphasis on God as creator (cf. v. 16). Verses 12-16 are repeated in Jer. 51:15-19. The theological assertion that YHWH established the world by "wisdom" comes from Pro. 8:22-31. This is the OT background for John 1:1-14.

10:14-15 These verses continue the ridicule of idols (cf. vv. 3-5). The term "breath" is a play on the term for spirit (cf. Ezekiel 37).

10:16 "The portion of Jacob is not like these" This refers to the God of Jacob (cf. Ps. 73:26). Jacob's name was changed to Israel (cf. Gen. 32:28).

▣ "Israel is the tribe of His inheritance" The KJV has "the rod of His inheritance." This refers to the rod as a means of measurement or a standard. However, most English translations follow NASB.

NASB (UPDATED) TEXT: 10:17-1817Pick up your bundle from the ground, You who dwell under siege!18For thus says the Lord,
"Behold, I am slinging out the inhabitants of the land
At this time,
And will cause them distress,
That they may be found."

10:17-18 This strophe starts with an imperative, "pick up your bundle" (BDB 62, KB 72, Qal imperative) which denotes the imminence of the Babylonian exile. It shows that the Israeli people would go into exile with only that which they could carry; that God is the One who pronounced this judgment because of their sin, not because Marduk was a greater and stronger deity!

10:18 The last line has several translation options.

1. NASB - "that they may be found"

2. MT, NKJV - "that they may find it so" (from אצמ, BDB 592)

3. NRSV, Peshitta - "that they may find me!"

4. TEV- "until not one is left"

5. NJB, JPSOA,

NET Bible - "that they shall feel it"

6. LXX- "that your plague may be discovered"

7. REB, NEB - "squeeze them dry" (from מצה, BDB 594)

8. NIV - "that they may be captured"

Apparently the line refers to the fact that none shall escape capture and exile. Context and word root are the two most helpful ways to determine meaning in poetry.

NASB (UPDATED) TEXT: 10:19-2219Woe is me, because of my injury!
My wound is incurable.
But I said, "Truly this is a sickness,
And I must bear it."20My tent is destroyed,
And all my ropes are broken;
My sons have gone from me and are no more.
There is no one to stretch out my tent again
Or to set up my curtains.21For the shepherds have become stupid
And have not sought the Lord;
Therefore they have not prospered,
And all their flock is scattered.22The sound of a report! Behold, it comes-
A great commotion out of the land of the north-
To make the cities of Judah
A desolation, a haunt of jackals.

10:19-22 This strophe of lament is similar to Jer. 8:18-22. It seems to reflect the heart of God through the words of Jeremiah. However, the nation is personified. The land suffers from mankind's sin (cf. Deuteronomy 27-28; Rom. 8:18-22). There is a series of nomadic metaphors here, particularly related to the "tent" and "flocks."

10:19 Jeremiah uses sickness or wounds as a metaphor for sin (cf. 30:17), as does Isaiah 1:5-6; 53:5; Ps. 103:3 (note the synonymous parallelism). These verses cannot be used as a promise of physical healing.

10:22 "A great commotion out of the land of the north" This refers to the coming exile. The north was an idiom for invasion since this was the only route that invaders from the Fertile Crescent (i.e., Mesopotamia) could take because of the desert directly to the east of Palestine.

NASB (UPDATED) TEXT: 10:23-2523I know, O Lord, that a man's way is not in himself, Nor is it in a man who walks to direct his steps.24Correct me, O Lord, but with justice; Not with Your anger, or You will bring me to nothing.25Pour out Your wrath on the nations that do not know You And on the families that do not call Your name; For they have devoured Jacob; They have devoured him and consumed him And have laid waste his habitation.

10:23-25 This is a closing prayer for mercy as the prophet speaks on behalf of the people. See Special Topic at 7:16.

10:23 "a man's way is not in himself;

Nor is it in a man who walks to direct his steps" This is an affirmation of the truth that God is in control of all things. Humans must trust in Him (cf. Pro. 3:5,6; Ps. 37:23; 66:8,9).

10:24 "Correct me, O Lord" This is a Pielimperative (BDB 415, KB 418, cf. 2:19). It is the emphasis on God as parent (cf. Pro. 3:12; Ps. 103:6-14; Heb. 12:5-13). God is a disciplining parent; He disciplines for the purpose of maturity in righteousness.

10:25 The prophet's prayer to God continues and pleads that He will judge (lit. "pour out," BDB 1049, KB 1629, Qal imperative) the nations which He used to judge His people (cf. Ps. 79:6-7). The ultimate goal of creation is to know YHWH and have a world that reflects His character.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What metaphor or analogy does Jeremiah use in chapter 8 to describe Judah's reluctance to repent?

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapters 11-13 are about the Mosaic covenant (see Special Topic at 3:7), which Josiah took seriously, as did the prophets (see Special Topic at 1:4), but the people did not (cf. vv. 7-8)!

B. This discussion of "the covenant" has words and phrasing taken from Deuteronomy.

C. The first of several very frank discussions between YHWH and Jeremiah, called "Jeremiah's Confessions," occurs in this literary unit (cf. 11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18).

Jeremiah felt comfortable being transparent in his conversations with YHWH.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 11:1-51The word which came to Jeremiah from the Lord, saying, 2"Hear the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem; 3and say to them, 'Thus says the Lord, the God of Israel, "Cursed is the man who does not heed the words of this covenant 4which I commanded your forefathers in the day that I brought them out of the land of Egypt, from the iron furnace, saying, 'Listen to My voice, and do according to all which I command you; so you shall be My people, and I will be your God,' 5in order to confirm the oath which I swore to your forefathers, to give them a land flowing with milk and honey, as it is this day."'" Then I said, "Amen, O Lord."

11:2 "Hear the words" This is a Qal imperative which so often introduces a new poem/thought in Jeremiah (see note at 10:1).▣ "of this covenant" Chapters 11-13 are unified by the term covenant (BDB 260, see Special Topic at 3:7). This covenant, in context, seems to relate to God's revelation to Moses on Mt. Sinai (cf. Exodus 19-24; Deuteronomy 5). God approached several of the early personages with promises and stipulations (i.e., Noah, Gen. 6:18; Abraham, Genesis 12,15,18). These covenants basically involve stipulations with benefits and warnings/cursings for non-performance (i.e., Leviticus 26; Deuteronomy 27-29). They exactly follow the Hittite Suzerian Treaty formulas of the second millennium b.c.

11:3 "cursed" In Deuteronomy 27 and 28 Moses lays out the benefits and judgments connected with following God. When Joshua entered the Promised Land, he confirmed this covenant with the people (cf. Josh. 8:30-35). There are consequences to disobedience (i.e., Deut. 27:15-26; 28:15-19).

11:4 "the day that I brought them out of the land of Egypt" It needs to be remembered that God dealt with the Israelites in grace (cf. Gen. 6:1-22; 15:12-21) before He dealt with them in law (cf. Exodus 19-24). The Law was YHWH's way to assure a people who reflected His character to a fallen world!

▣ "from the iron furnace" This (BDB 468 construct 137) is from the mining industry, a phrase that speaks of processing metal. It is used metaphorically for "hard labor" (cf. Isa. 48:10; Deut. 4:20).

▣ "Listen" See note at v. 2. It is important to remember that God's covenant is both conditional and unconditional. It is conditional on mankind's faith response (cf. 31:32), but unconditional on God's promise (cf. 24:4-7). It is important not only to hear (Qal imperative, cf. v. 2) the Word of God (Exod. 24:3-8), but to act on the Word of God (cf. James 2:14-20).

▣ "so you shall be My people, and I will be your God" This is covenant language. Notice that it is based on Israel's obedience; no obedience - no covenant!

This is why a New Covenant (31:31-34; Ezek. 36:22-38) was needed. Fallen mankind, even covenant mankind, could not keep God's laws (cf. Galatians 3).

11:5 "the oath which I swore to your forefathers" This seems to refer to YHWH's call to Abram in Gen. 12:1-3.

▣ "a land flowing with milk and honey" This phrase was a technical name for the land of Palestine in Canaanite, Egyptian, Assyrian, and Babylonian documents (cf. Exod. 3:8,17; Deut. 6:3; 11:9; 26:9,15; 27:3; 31:20).

▣ "as it is this day" This is a combination of BDB 398 and 260, which is used often especially in Deuteronomy (cf. 2:30; 4:20,38; 5:24; 10:8; 11:4; 27:9; 29:27), but is also found several times in

▣ "Amen" This is the Hebrew term for "faith" (cf. Hab. 2:4 and Special Topic at 3:12). It comes from the root "to be firm" or "to be sure." Its basic affirmation is "faithfulness" or "trustworthiness." Here and in 28:6 it is used in the sense of a verbal agreement, as we use today.

NASB (UPDATED) TEXT: 11:6-86And the Lord said to me, "Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying, 'Hear the words of this covenant and do them. 7For I solemnly warned your fathers in the day that I brought them up from the land of Egypt, even to this day, warning persistently, saying, "Listen to My voice." 8Yet they did not obey or incline their ear, but walked, each one, in the stubbornness of his evil heart; therefore I brought on them all the words of this covenant, which I commanded them to do, but they did not.'"

11:6 This verse may imply an itinerant ministry. There is much about the lives of OT characters that is unknown. The verb "proclaim" is a Qalimperative (BDB 894, KB 1128, cf. 2:2; 3:12; 7:2; 19:2, same verb but Qal perfect).

11:7-8 These verses are omitted in the LXX (except for "And they did not obey," v. 8). They are theologically similar to 7:24-26. Basically they are Judah's response to YHWH's message through Jeremiah.

11:7 "I solemnly warned. . .warning persistently" This first phrase is an infinitive absolute and a perfect verb of the same root (BDB 729, KB 795), which was a grammatical way to show intensity. The second phrase is literally "rising early and warning," both Hiphilinfinitive absolutes.

YHWH repeatedly warned His covenant people by revelations through Moses during the exodus and wilderness wandering period. YHWH manifested His personal presence then by

1. the Shekinah cloud

2. providing water

3. providing food

4. clothes

a. did not wear out

b. grew with the children

5. revelations at the tabernacle to Moses

▣ "Listen to My voice" See note at v. 2. "Voice" would be metaphorical for all of YHWH's revelations (see above).

3. they walked, every one, in the stubbornness of their evil heart (cf. 3:17; 7:24; 9:14; 13:10; 16:12; 18:12; 23:17)

YHWH's response was

1. to bring the stated curses among them (cf. Leviticus 26; Deuteronomy 27-29)

2. even the curses did not affect their behavior

It must be remembered that biblical faith is not simply cognitive or a crisis experience, but a aily relationship with God through faith and repentance!

▣ "in the stubbornness of their evil heart" God possibly chose Israel because of their rebellious tendencies (cf. Deut. 9:6,7,13,24; 10:16; 31:27) so that the truth of His gracious and patient character (cf. Exod. 34:6-7; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8-18; 145:8-13) might shine all the brighter!

NASB (UPDATED) TEXT: 11:9-139Then the Lord said to me, "A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem. 10They have turned back to the iniquities of their ancestors who refused to hear My words, and they have gone after other gods to serve them; the house of Israel and the house of Judah have broken My covenant which I made with their fathers." 11Therefore thus says the Lord , "Behold I am bringing disaster on them which they will not be able to escape; though they will cry to Me, yet I will not listen to them. 12Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to whom they burn incense, but they surely will not save them in the time of their disaster. 13For your gods are as many as your cities, O Judah; and as many as the streets of Jerusalem are the altars you have set up to the shameful thing, altars to burn incense to Baal.

The Hebrew verb (BDB 905) denotes a "planning together" or "binding" of men to do harm (used often in Kings and Chronicles). It is found only here in Jeremiah. What is shocking is that it was the inhabitants of Judah and Jerusalem against YHWH.

11:10 "They have turned back to the iniquities of their ancestors" The current generation refused to acknowledge the sin and rebellion of their ancestors. They themselves became covenant breakers and idolaters just as their ancestors had (cf. Exod. 20:5). Consequences of sin move through time!

▣ "the house of Israel and the house of Judah" The Jewish united monarchy (Saul, David, Solomon) split in 922 b.c. over the issue of taxation and forced labor between Solomon's son Rehoboam and the Ephraimatic leader Jeroboam. From this point on the Northern Ten Tribes are know as Israel (collective term), Ephraim (the largest tribe), or Samaria (the capital city).

What a shocking phrase. The covenants with the Patriarchs were conditional. Successive generations violated it (the perfect denotes a settled condition). It had stated consequences (cf. Leviticus 26; Deuteronomy 27-29). YHWH abrogated the covenant and Jeremiah states clearly in 31:31-34 that a "new" covenant was necessary, one not based on human performance which, because of the Fall (Genesis 3), was impossible. Therefore, God Himself would act redemptively on their behalf (cf. Ezek. 36:22-38). The "new covenant" of Jeremiah is the gospel of Jesus Christ (cf. Rom. 3:21-31; Galatians 3; and the book of Hebrews).

11:11 The covenant curses come to fruition (cf. 6:19).

▣ "though they will cry to Me, yet I will not listen to them" What a shocking phrase! God pleaded again and again with them and they would not listen. Even now, their cry to Him is from the fear of consequences, not true repentance! The covenant is broken! YHWH will not respond (cf. v. 11; 7:16).

11:12 "will go and cry to the gods to whom they burn incense" The lifeless idols cannot hear, see, or save!

▣ "they surely will not save them" This is an infinitive absolute and an imperfect verb from the same root (BDB 446, KB 448), which shows intensity. There is no possible deliverance from "non-existent" gods made with human hands!

11:13 "For your gods are as many as your cities, O Judah" Every city had their own Ba'al/Asherah worship site (cf. 2:28, see Special Topic at 2:20).

▣ "the shameful thing" The Hebrews often took the vowels from the Hebrew word "shame" and combined them with the names of foreign deities (i.e., Ishbosheth = "man of shame," cf. II Sam. 2:8, instead of Eshbaal, I Chr. 8:33). This was done to ridicule the idols. The term "shame" (BDB 102) became a word for the fertility worship of Ba'al and Asherah of the Canaanite pantheon (see W. F. Albright, Archaeology and the Religion of Israel).

NASB (UPDATED) TEXT: 11:14-1714"Therefore do not pray for this people, nor lift up a cry or prayer for them; for I will not listen when they call to Me because of their disaster.15"What right has My beloved in My house When she has done many vile deeds? Can the sacrificial flesh take away from you your disaster, So that you can rejoice?"16The Lord called your name, "A green olive tree, beautiful in fruit and form"; With the noise of a great tumultHe has kindled fire on it,
And its branches are worthless.17The Lord of hosts, who planted you, has pronounced evil against you because of the evil of the house of Israel and of the house of Judah, which they have done to provoke Me by offering up sacrifices to Baal.

11:14 "do not pray for this people" The first two verbs are imperfects used in a jussive sense. The time for intercession had passed (cf. v. 11; 7:16; 14:11). God had set his mind on judgment (cf. Exod. 32:10). It was an act of parental love (cf. Heb. 12:5-11). His people were so sick with sin only radical surgery could help!

A book that has helped me interpret prophecy in light of the original author's intent is by D. Brent Sandy, Plowshares and Pruning Hooks. This is especially true of chapter 4, "How does the Language of Destruction and Blessing Work?" (pp. 73-102). Moderns do not understand ancient eastern ways of imagery. We tend to make everything literal, which is a disaster when interpreting prophetic poetry.

11:15-16 These two verses are poetry. God's people are spoken of in the metaphor of an unfaithful wife, as in the book of Hosea (chapters 1-3). This shows the intimate interpersonal family relationship that was desired between God and His people (cf. 2:2).

11:15 "Can the sacrificial flesh take away from you your disaster" The LXX's understanding of this difficult Hebrew text is that Judah was depending on the ritual of her sacrificial cultus instead of a personal relationship with God. Most modern English translations follow the LXX and see it as relating to Jeremiah's temple sermon in chapter 7.

The MT seems to imply that the people were (1) taking the sacrificial meat home to eat or (2) eating it at the temple but planning their evil deeds of Ba'al worship activities. In Moses' writings this was the privilege of the priests only, except for the peace offering. This showed the people's total disregard for YHWH and His word!

11:16 "A green olive tree" There are two major agricultural symbols used for the nation from Abraham's seed in the OT: (1) an olive tree (cf. Ps. 52:8; Hosea 14:6; Rom. 11:17-24) and (2) a grapevine (i.e., Isaiah 5).

11:17 "The Lord of hosts, who planted you" Here again the people are described in agricultural terms as an olive tree or vineyard (cf. 2:21; Exod. 15:17; Ps. 44:2; 80:8; Isa. 5:2). YHWH is their source and life.

▣ "by offering up sacrifices to Baal" See 7:9; 11:13; and 32:29; also see Special Topic: Fertility Worship of the ANE at 2:20.

NASB (UPDATED) TEXT: 11:18-2018Moreover, the Lord made it known to me and I knew it; Then You showed me their deeds.19But I was like a gentle lamb led to the slaughter; And I did not know that they had devised plots against me, saying, "Let us destroy the tree with its fruit, And let us cut him off from the land of the living, That his name be remembered no more."20But, O Lord of hosts, who judges righteously, Who tries the feelings and the heart, Let me see Your vengeance on them, For to You have I committed my cause.

11:18-12:4 This is the first of several intimate conversations between YHWH and Jeremiah known as "Jeremiah's Confessions" (cf. 11:18-12:6; 15:10-21; 17:14-18; 18:18-23; 20:7-18). Verses 18-20 and 12:1-4 are poems. This first one deals with the plot from Jeremiah's own kindred in Anathoth to take his life.

11:19 Jeremiah expresses his surprise at the divine information he received (v. 18). He was shocked at the intensity of the plot, because he was innocent (i.e., line 1, cf. Isa. 53:7).

2. let us cut him off from the land of the living - BDB 503, KB 500, Qal imperfect used in a cohortative sense

In v. 20, line 3, Jeremiah uses a cohortative directed at those who plotted his death - "let me see Your vengeance on them," BDB 906, KB 1157, Qalimperfect used in a cohortative sense.

Just an added note about "with its fruit" (#1 above). This word (בלחמו, BDB 536) usually means "bread" or possibly "food." REB translated it as "sap," which is a revocalization. TEV has "while it is still healthy," and NRSV has "in its strength" בלחו). The UBS Text Project, p. 211, gives "bread/fruit" an A rating.

▣ The last two lines of v. 19 are parallel. The same thought is expressed in two images.

1. "cut off" - BDB 503, KB 500, Qalimperfect used in a cohortative sense; this verb is used in two ways

a. cut down a tree

b. cut off a piece of something, here, "the land of the living," cf. Ps. 52:5; Isa. 53:8

11:20 "O Lord of hosts, who judges righteously" This section deals with the age-old question of why the righteous suffer and the wicked prosper (see John W. Wenham, The Goodness of God and The Enigma of Evil: Can We Believe in the Goodness of God). Jeremiah picks up on God as a righteous judge and in 12:1 he wants to plead his circumstances before Him. This is reminiscent of the book of Job, also note Ps. 37:73 and Hab: 1:2-4. It is always difficult to face and accept the unfairness of this fallen reality! But the problem is not YHWH but human rebellion (i.e., Genesis 3). This is not the world YHWH intended it to be!

▣ "Who tries the feelings and the heart" God does judge (verb, BDB 103, cf. 6:27) on the basis, not only of actions, but also motives (cf. 17:10; 20:12; Ps. 7:9; 17:3; 26:2; 66:10; 139:23).

The word "feelings" (lit. "reins") in the English text is basically the Hebrew word (BDB 480) for the lower viscera. The ancients believed that this was the area where the emotions and motives dwelt (cf. 12:2).

For "heart" see Special Topic at 4:19.

▣ "For to You have I committed my cause" The MT has the verb "uncovered" (BDB 162, cf. LXX), but most translations have "committed" (lit. "rolled upon," cf. Ps. 22:8), which is spelled very similarly.

NASB (UPDATED) TEXT: 11:21-2321Therefore thus says the Lord concerning the men of Anathoth, who seek your life, saying, "Do not prophesy in the name of the Lord, so that you will not die at our hand"; 22therefore, thus says the Lord of hosts, "Behold, I am about to punish them! The young men will die by the sword, their sons and daughters will die by famine; 23and a remnant will not be left to them, for I will bring disaster on the men of Anathoth-the year of their punishment."

11:21-23 This is YHWH's response to Jeremiah's prayer of v. 20. Anathoth was Jeremiah's hometown (cf. 1:1). There has been much discussion in the commentaries if these threats were based on the ancient rivalry between the two priestly families of Zadok and Abiathar. This connection is not certain in the text, but was obviously an undercurrent. Zadok was the current ruling high priestly family and Abiathar had been exiled to Anathoth by Solomon (cf. I Kgs. 2:26-27).

11:22 "the sword. . .famine" In the ANE there was a triad of terms used by Jeremiah to describe coming disaster (cf. 14:12; 21:7,9; 24:10; 27:8,13; 29:17-18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13).

1. the sword - invasion

2. famine - drought or siege

3. pestilence - insects, sickness, or siege

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:1-41Righteous are You, O Lord, that I would plead my case with You; Indeed I would discuss matters of justice with You: Why has the way of the wicked prospered?Why are all those who deal in treachery at ease?2You have planted them, they have also taken root; They grow, they have even produced fruit. You are near to their lips But far from their mind.3But You know me, O Lord; You see me; And You examine my heart's attitude toward You. Drag them off like sheep for the slaughter And set them apart for a day of carnage!4How long is the land to mourn And the vegetation of the countryside to wither? For the wickedness of those who dwell in it, Animals and birds have been snatched away, Because men have said, "He will not see our latter ending."

12:1 "Righteous" See Special Topic at 4:2.

▣ "are You" YHWH is righteous which denotes His justice (see Special Topic at 4:2). This is one aspect of His character.

▣ "I would plead my case with You" This chapter has three poetic strophes. The first two (vv. 1-4; 5-6) are part of Jeremiah's first confession starting in 11:18. It is presented as a court case (as is chapter 2).

Jeremiah almost seems to border on blasphemy in his dialog with God, therefore, the two Jewish exegetists in the Middle Ages, Rashi and Kimchi, try to explain away Jeremiah's hard words. Rashi says that he asked God to know God's ways, while Kimchi says he asked because the prophet was confused. To me the depth of Jeremiah's emotions directed toward God are a sign of their deep interpersonal relationship. I believe God prefers our heartfelt thoughts to false piety!

▣ "Why has the way of the wicked prospered?

Why are all those who deal in treachery at ease" These are in a Hebrew synonymous parallel relationship (see Appendix One: Hebrew Poetry). This is a major theological question because it seems to be exactly opposite to the Mosaic Law and Psalm 1. Humans have always struggled with the unfairness of life (cf. Job. Psalm 73; Habakkuk; Mal. 3:13-15). Psalm 37:7-9 is a good summary of the Bible's advice in this area.

12:2 "You have planted them" YHWH created a nation out of the seed of Abraham (cf. Gen. 12:1-3; 15:12-21). He created/planted (cf. 11:17) them to be a light to the world, but they became evil and reflected the character of the fallen world instead of YHWH (cf Ezek. 36:22-38).

▣ "You are near to their lips

But far from their mind" They had religion but not relationship (cf. Isa. 29:13; Ezek. 33:30-33; Rom. 2:17-29; II Tim. 3:5).

Both call on God (imperatives of request) to actively judge the wickedness of His own people (cf. Amos 3:2; I Pet. 4:17).

Jeremiah is much like David (i.e., some Psalms); he is very forceful in his request for vengeance.

▣ "How long is the land to mourn" Judah's wickedness causes the curses of Leviticus 26 and Deuteronomy 27-28 to fall on Palestine (cf. Hosea 4:1-3). The land of milk and honey has no produce nor flocks! This is exactly the opposite of what YHWH wanted to do!

The same question, "how long," was also asked by Isaiah in Isa. 6:11-13! Judgment is coming on God's covenant people.

The sin of Adam and Eve brought about the disruption of the normal cycles of nature (cf. Rom. 5:12-21; 8:18-25). This is not the world God intended it to be (see John W. Wenham, The Goodness of God and The Enigma of Evil: Can We Believe in the Goodness of God).

▣ "Because men have said, 'He will not see our latter ending'" This line can have two meanings.

1. the prophets are giving a false message of peace and prosperity (cf. 5:31)

2. the Judean people do not believe YHWH will act against them because of

a. Abrahamic covenant

b. the presence of the temple (cf. chapter 7)

There are two textual issues.

1. who does "he" refer to

a. Jeremiah - "he" (ambiguous)

b. God - LXX, NRSV, TEV, NJB, REB

2. how to translate the last words

a. our ways (ארחותנו) - LXX, NJB, REB

b. our latter end (אחריתנו) - MT, NASB, NKJV, JPSOA

3. our fate - NRSV (possibly #2)

The NET Bible (p. 1323) adds an interesting thought that this line may relate to Deut. 32:20.

NASB (UPDATED) TEXT: 12:5-65"If you have run with footmen and they have tired you out, Then how can you compete with horses? If you fall down in a land of peace, How will you do in the thicket of the Jordan?6For even your brothers and the household of your father, Even they have dealt treacherously with you, Even they have cried aloud after you. Do not believe them, although they may say nice things to you."

12:5-6 God is telling Jeremiah (cf. TEV, JPSOA footnote), if you cannot handle the pressure from your hometown, how are you going to handle the pressure from Jerusalem? In reality, God is saying, Jeremiah, are you too impatient or too sensitive? If you think this is bad now, you have seen nothing yet! Problems cause us to depend on God-trials are for training (cf. Heb. 5:8)!

12:6

NASB"Even they have cried aloud after you"NKJV"yes, they have called a multitude after you"NRSV"they will pursue you in full cry"TEV"they join in the attacks against you"LXX"they too shouted; they were gathered behind you"JPSOA"they cry after you as a mob"

The MT is ambiguous. The context suggests that after he preached, they (his hometown tribal friends and relatives) chased after him condemning him loudly.

▣ "Do not believe them" The verb (BDB 52, KB 63, see Special Topic at 3:12) is a Hiphil jussive. Be careful of the flattery of wicked people (cf. 9:8; Ps. 28:3; Pro. 26:23,25). Kind words often hide an agenda (cf. Ps. 12:6-8)! The self centeredness of the Fall is a perennial flower.

It seems that v. 6, lines 1-3, relates to negative things said and done against Jeremiah by his hometown. However, the last line deals with their flattery!

NASB (UPDATED) TEXT: 12:7-137"I have forsaken My house, I have abandoned My inheritance;I have given the beloved of My soul Into the hand of her enemies.8My inheritance has become to MeLike a lion in the forest; She has roared against Me; Therefore I have come to hate her.9Is My inheritance like a speckled bird of prey to Me? Are the birds of prey against her on every side? Go, gather all the beasts of the field, Bring them to devour!10Many shepherds have ruined My vineyard, They have trampled down My field; They have made My pleasant field A desolate wilderness.11It has been made a desolation, Desolate, it mourns before Me; The whole land has been made desolate, Because no man lays it to heart.12On all the bare heights in the wilderness Destroyers have come, For a sword of the Lord is devouring From one end of the land even to the other; There is no peace for anyone.13They have sown wheat and have reaped thorns, They have strained themselves to no profit. But be ashamed of your harvest Because of the fierce anger of the Lord."

12:7-13 This is written in a characteristic poetic form which has three beats followed by two beats, denoting a funeral dirge or lament. The verbs, all mostly perfects, denote a completed action. YHWH's attitude is set on judgment because Judah's attitude is set on sin! In this section God is described as a broken-hearted husband (i.e., "I have come to hate her," v. 8). This is very similar to 8:18-9:16 and Hos. 11:8,9.

One wonders if vv. 7-8 are theologically related to vv. 5-6. As Jeremiah was painfully and loudly rejected by his own hometown, YHWH is rejected by His own. As Jeremiah's hometown "cries" against him, YHWH's people "roar" against Him. It is possible that v. 6, line 3, is a hunting metaphor, if so, then the animals searching prey in v. 9 are a literary parallel.

Notice the series of covenant terms used by God to describe Judah:

1. "My house" (cf. 11:15; Hosea 8:1; 9:15)

2. "My inheritance" (cf. vv. 7,8,9; 2:7; 50:11)

3. "Beloved of My soul" (cf. 11:15)

4. "My vineyard" (cf. Isaiah 5)

5. "My pleasant field" (cf. 3:19)

12:7 Notice the parallelism of. v. 7. YHWH has

1. forsaken - BDB 736, KB 806, Qalperfect

2. abandoned - BDB 643, KB 695, Qalperfect

3. given - BDB 678, KB 733, Qalperfect

His people into the hand (see Special Topic at 1:9) of foreign invaders!

12:8-9 YHWH has rejected them because

1. they became as a lion to Him, v. 8

2. they became as a bird of prey, v. 9

The result is that YHWH's love, mercy, and care have changed to "hate" (cf. Hos. 9:5; Amos 6:8; see Special Topic at 1:9).

12:9 "My inheritance like a speckled bird of prey to Me" The interpretive question is about the word "speckled" (BDB 840, KB 997), which is found only here. It can denote colored (BDB 840, cf. Jdgs. 5:30), therefore,

1. hyena

2. speckled bird of prey (NRSV, NKJV)

JPSOA translates the phrase as "like a bird of prey [or] hyena" (cf. NJB). The LXX translates it as "a hyena's cave." The UBS Text Project gives "speckled" an A Rating, but suggests translating it as ("is my heritage to me) a hyena's lair (with birds of prey [hovering] all about it," p. 214). This is how REB translates it.

The enemies described here seem to refer to the surrounding nations which were a part of the mercenary army of Neo-Babylon (cf. II Kgs. 24:2).

▣ The last two lines of v. 9 have three imperatives which are the consequences of covenant violations (cf. Deut. 28:64). The birds and beasts shall eat the flesh of the fallen of Judah (cf. 7:33; 15:3; 16:4; 19:7; 34:20; Ps. 79:2; Isa. 18:6; 56:9).

▣ "a sword of the Lord is devouring" Remember, this was not the power of the foreign invaders or their gods, but the punishing power of YHWH (cf. 51:15-23; Isa. 10:5).

▣ "There is no peace for anyone" This may be a play on the message of the false prophets who said "Peace, peace" (cf. 8:11). The term "anyone" is literally "all flesh" and could refer to animals and humans. All were suffering because of Judah's idolatry.

12:13 "They have sown wheat and have reaped thorns" There have been three ways to understand this.

1. The farmers sowed but because of the invasion there was no one to work the fields so weeds and thorns flourished (cf. Lev. 26:16; Deut. 28:38).

▣ "But be ashamed of your harvest" This is a Qal imperative (BDB 101, KB 116) which refers to their idolatry. They were reaping the results of willful, continual covenant violations (cf. 11:20; 17:10).

NASB (UPDATED) TEXT: 12:14-1714Thus says the Lord concerning all My wicked neighbors who strike at the inheritance with which I have endowed My people Israel, "Behold I am about to uproot them from their land and will uproot the house of Judah from among them. 15And it will come about that after I have uprooted them, I will again have compassion on them; and I will bring them back, each one to his inheritance and each one to his land. 16Then if they will really learn the ways of My people, to swear by My name, 'As the Lord lives,' even as they taught My people to swear by Baal, they will be built up in the midst of My people. 17But if they will not listen, then I will uproot that nation, uproot and destroy it," declares the Lord .

12:14-17 This is an extremely important section which deals not only with the judgment on the surrounding nations which have participated in or benefitted from the Babylonian invasion of Judah, but also the hope of their incorporation one day into the people of God. This is a wonderful passage which shows clearly that God desires all humans to be a part of His covenant people. See Special Topic at 1:5!

There is a repeated use of "uprooted" (BDB 684, KB 737), the opposite of "planted" (see 1:10).

12:14 "all My wicked neighbors who strike at the inheritance" We know from history that nations like Edom and probably some of the other surrounding nations (i.e., Ammon, 49:1; Moab, Zech. 2:8-11) became mercenaries in the Babylonian army, and even participated in the siege of Jerusalem and its plunder.

▣ "Behold I am about to uproot them" This is a metaphor used quite often in the book of Jeremiah to describe the work of the prophet (cf. 1:10; 18:7).

12:15 "I will again have compassion on them; and I will bring them back" This is a tremendous statement of hope of restoration, not only for Judah, but for Gentiles as well. This universal theme is found several times in the book of Jeremiah, 3:17,19; 4:2; 16:19; 48:47; 49:6,39. This reflects the recurrent universal theme of the prophet Isaiah (cf. 2:2-4; 12:4-5; 19:16-25; 25:6-9; 42:6-12; 45:22-23; 49:5-6; 51:4-5; 56:6-8; 60:11-14). See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at 1:5.

12:16 "they will really learn the ways of My people, to swear by My name" The use of YHWH's name was part of the regular worship liturgy of the temple (cf. 4:2; Deut. 6:13; 10:20; Isa. 65:16; Joel 2:32; Acts 2:21; Rom. 10:9-13).

Notice that the Lord's compassion (v. 15) is conditional on "if they will really learn the ways of My people."

1. "really learn" - this is the intensified form of an infinitive absolute and an imperfect verb from the same root (BDB 540, KB 531, cf. Isa. 42:6; 49:6)

2. notice Judah's faith was meant to be a light and learning for the nations (cf. Ezek. 36:22-38)

▣ "As the Lord lives" This reflects the covenant name for God, YHWH, from the Hebrew verb "to be," Exod. 3:14. See SPECIAL TOPIC: NAMES FOR DEITY at 1:2.

▣ "to swear by Baal" See Special Topic at 2:20.

▣ "they will be built up in the midst of My people" The verb "build" (BDB 124, KB 139, Niphal perfect) is used several times to describe Jeremiah's ministry (cf. 1:10; 18:9; 24:6; 30:18; 31:4,28; 32:31; 33:7; 42:10; 45:4). It can be used in a positive or negative way.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

B. The UBS Handbook For Translators divides the poetic section (vv. 15-27) into three strophes by content (p. 334).

1. a final urgent warning, vv. 15-17

2. a word to King Jehoiachin, vv. 18-19

3. Jerusalem depicted as a "shameless woman," vv. 20-27

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 13:1-71Thus the Lord said to me, "Go and buy yourself a linen waistband and put it around your waist, but do not put it in water." 2So I bought the waistband in accordance with the word of the Lord and put it around my waist. 3Then the word of the Lord came to me a second time, saying, 4"Take the waistband that you have bought, which is around your waist, and arise, go to the Euphrates and hide it there in a crevice of the rock." 5So I went and hid it by the Euphrates, as the Lord had commanded me. 6After many days the Lord said to me, "Arise, go to the Euphrates and take from there the waistband which I commanded you to hide there." 7Then I went to the Euphrates and dug, and I took the waistband from the place where I had hidden it; and lo, the waistband was ruined, it was totally worthless.

13:1-7 This is a prophetic, symbolic act involving an intimate piece of clothing. Similar illustrative acts are common in Ezekiel (i.e., chapters 4,5). We would call them "visual aids" (cf. 19:1ff; 27:2ff).

13:1 "the Lord said to me" This is a prophetic formula for receiving direct revelation. Notice how often the message from YHWH is noted in this chapter.

1. "Thus the Lord said to me," v. 1

2. "the word of the Lord came to me a second time, saying," v. 3

3. "the Lord said to me," v. 6

4. "the word of the Lord came to me, saying," v. 8

5. "thus says the Lord," v. 9

6. "thus says the Lord , the God of Israel, v. 12

7. "thus says the Lord," v. 13

This was not Jeremiah's message!

▣ "Go and buy. . .and put it around. . .but do not put. . ." These verbals are translated as imperatives (cf. vv. 4,6) in English, but in Hebrew they are:

This refers to a thigh-length undershort (BDB 25 construct 833; the depictions of this type of undergarment [Canaan and Egypt] seem more like a short shirt than short pants). The exact meaning of the symbol is uncertain (cf. II Kgs. 1:8; Job 12:18; Isa. 5:5,27; Ezek. 23:15). Some have said it was used because of its close contact to the body, thereby symbolizing intimacy (cf. v. 11). Others say that because it was made of linen it refers to what the priest wore (cf. Lev. 16:4). It is obvious that God is trying to symbolize Himself and His relationship with Judah by means of this intimate, and possibly priestly, material.

▣ "but do not put it in water" This means "do not wash it." Therefore, it will become soiled and smelly. This is what happened to idolatrous, rebellious, stubborn Israel/Judah. She is unclean (cf. v. 27) and will not allow YHWH to clean her.

13:4 There is a series of imperatives in vv. 4 and 6 that relates to v. 1 (cf. v. 5).

1. take the waistband - BDB 542, KB 534, Qal imperative

2. arise - BDB 877, KB 1086, Qalimperative

3. go - BDB 229, KB 246, Qalimperative

4. hide - BDB 380, KB 377, Qalimperative

Also in v. 6

1. arise - BDB 877, KB 1086, Qalimperative

2. go - BDB 229, KB 246, Qalimperative

3. take - BDB 542, KB 534, Qalimperative

▣ "go to the Euphrates" This is the Hebrew word פרת, BDB 832. It is used throughout the OT to refer to the Euphrates River (cf. Gen. 2:14; 15:18; Deut. 1:7; 11:24; Jer. 46:2; 51:63). However, because this would involve a trip of over 350 miles each way, and the context probably refers to two different trips, it seems impossible that this could be the meaning of the term here.

Some have asserted

1. This was possibly symbolic of the battle of Carchemish (at a place on the Euphrates where there were rocks), which occurred in 605 b.c. whereby Babylon completely defeated the armies of Egypt and the remaining army of Assyria; the enemy from the north comes!

2. This was possibly a wadi, פרת, which flowed from the village of פרה, about five miles northeast of Jerusalem (cf. Josh. 18;23). It provided water for Jerusalem (IDB, vol. 4, p. 656).

3. It is a play on the sound of the word "linen" (פשת, BDB 833m cf. v. 1).

13:7 "the waistband was ruined, it was totally worthless" The first verb "ruined" (BDB 1007, KB 1469, Niphal perfect) denotes that which cannot be used for its intended purpose! This same verb is used of the clay pot in 18:4. Israel/Judah's intended purpose was to inform the world about YHWH and help draw them to Him (cf. TEV of v. 11; see Special Topic at 1:5). Their unrepentant (cf. v. 10), consistent idolatry thwarted that purpose (cf. Ezek. 36:22-38).

It is also possible that this text refers to a literal 700 mile trip twice to the headwaters of the Euphrates. It might symbolize:

1. the invasion, exile, and (i.e., "after many days") dominance of Babylon. Judah was "ruined" in a physical sense during this period. If so, then the "ruined waistcloth" (cf. Lev. 26:39) symbolizes Judah's temporal destruction.

2. the spiritual corruption of the Mesopotamian powers through political alliances which involved Judah and introduced their gods to Palestine

NASB (UPDATED) TEXT: 13:8-118Then the word of the Lord came to me, saying, 9"Thus says the Lord , 'Just so will I destroy the pride of Judah and the great pride of Jerusalem. 10This wicked people, who refuse to listen to My words, who walk in the stubbornness of their hearts and have gone after other gods to serve them and to bow down to them, let them be just like this waistband which is totally worthless. 11For as the waistband clings to the waist of a man, so I made the whole household of Israel and the whole household of Judah cling to Me,'declares the Lord , 'that they might be for Me a people, for renown, for praise and for glory; but they did not listen.'

13:9 This "pride" is also addressed in Leviticus 26 (cf. Lev. 26:19; also note Isaiah 28).

13:10 YHWH characterizes His covenant people as

1. wicked people

2. refusing to listen to My words

3. walking in stubbornness

4. going after other gods

a. to serve them (Qalinfinitive construct)

b. to bow down to them (Histaphelinfinitive construct)

▣ "let them be just like this waistband" This is a Qaljussive (BDB 224, KB 243). Invasion from

1. the enemy from the north is coming

2. the surrounding nations who will take advantage of the situation as well

13:11 God explains the symbolic actions of vv. 1-7. Verse 10 describes Judah in her rebellion, while v. 11 describes the purpose that God wanted for them (cf. Deut. 26:19). Israel and Judah were meant to be a light to the nations (cf. Gen. 12:3; Exod. 19:5,6), but they had become totally corrupt. They would not listen and respond to God's word or prophets (cf. Jer. 7:13,24,26; Ps. 81:11).

▣ "clings. . .cling" This verb (BDB 179, KB 209) is used of

1. husband and wife in Gen. 2:24 and physical attraction in Gen. 34:3

2. the tribes holding on to their land allocations in Num. 36:7,9

3. clinging to the Lord and not the nations in Deut. 10:20; 11:22; 13:4; Josh. 23:8,12

God's people should have clung to Him, should have been close to Him, but they were not! They even went after the gods of Mesopotamia and Canaan.

▣ Notice how YHWH expresses His purpose in calling the seed of Abraham.

1. a people for Himself

2. a people of renown (lit. "name," cf. Dan. 9:15; Neh. 9:10)

3. a people for praise (cf. 33:9)

4. a people for glory (cf. 33:9)

They were to bring honor to YHWH (cf. Isa. 63:12,14) and make Him a "name" (cf. 32:20)! But they would not "listen" (cf. 7:13,24,26).

NASB (UPDATED) TEXT: 13:12-1412"Therefore you are to speak this word to them, 'Thus says the Lord, the God of Israel, "Every jug is to be filled with wine."' And when they say to you, 'Do we not very well know that every jug is to be filled with wine?' 13then say to them, 'Thus says the Lord, "Behold I am about to fill all the inhabitants of this land-the kings that sit for David on his throne, the priests, the prophets and all the inhabitants of Jerusalem-with drunkenness! 14I will dash them against each other, both the fathers and the sons together," declares the Lord. "I will not show pity nor be sorry nor have compassion so as not to destroy them."'"

13:12-14 This is another symbolic act in the form of a proverb (Luke 21:29). The proverb is given in v. 12 and God's reaction to it in vv. 13 and 15.

13:12 "jug" This is the Hebrew term nebel (BDB 614 I), which speaks of (1) a wineskin or (2) the largest earthen container (cf. Isa. 30:14) for liquids, about ten gallons (see Special Topic below). The phrase "every jug is to be filled with wine" may be (1) a truism or (2) the hope of drunken revelers. Wine jugs are meant to be filled with wine. So too, should God's people reflect God, however, the opposite was true. This is the thrust of this passage. God will make them drunk (cf. 25:15-17,27-28; 51:57; Ps. 75:8; Isa. 51:17-20; Ezek. 23:32-34), which was a symbol of judgment.

This same truth is stated in 16:5 (also note 21:7 about King Zedekiah). There are consequences to the repeated rejection of God's word and will (cf. Lam. 2:17-22; Ezek. 8:18; 9:10; 24:14). But, the OT ends on a promise of YHWH "sparing" in Mal. 3:17!

Remember these are hyperbolic, anthropomorphic, poetic metaphors.

1. see Special Topic at 1:9

2. see D. Brent Sandy, Plowshares and Pruning Hooks

NASB (UPDATED) TEXT: 13:15-1915Listen and give heed, do not be haughty, For the Lord has spoken.16Give glory to the Lord your God, Before He brings darkness And before your feet stumble On the dusky mountains, And while you are hoping for light He makes it into deep darkness,And turns it into gloom.17But if you will not listen to it, My soul will sob in secret for such pride; And my eyes will bitterly weep And flow down with tears, Because the flock of the Lord has been taken captive.18Say to the king and the queen mother, "Take a lowly seat, For your beautiful crown Has come down from your head."19The cities of the Negev have been locked up, And there is no one to open them; All Judah has been carried into exile, Wholly carried into exile.

13:15-27 Verses 1-14 are prose but vv. 15-27 form two or three poetic strophes. The first strophe is the hopeless call of the prophet for repentance on the part of God's people and vv. 20-27 are a warning of what will happen if they do not repent. There is a real paradox between the "hear and do" (cf. v. 15) and the inability to change of v. 23. It is the tension between

1. God's sovereignty and human free will

2. the unconditional and conditional nature of OT covenants

13:15 "Listen and give heed" These are two Hebrew words for "hear." They are synonymous and both plead for Judah's positive repentant response (cf. 10:1).

1. BDB 1033, KB 1570, Qalimperative (see note at 2:4)

2. BDB 24, KB 27, Hiphilimperative , cf. Deut. 32:1; Isa. 1:2

▣ "do not be haughty" The verb (BDB 146, KB 170) is a Qalimperfect used in a jussive sense (negated). The concept of haughtiness and pride are the theme of this particular section (cf. v. 17). Israel had become so haughty and proud that she would not respond in the appropriate way to God. This word is used of

1. kings

a. Uzziah - II Chr. 26:15

b. Hezekiah - II Chr. 32:25

c. king of Tyre - Ezek. 28:2,5,17

2. God's people

a. Isa. 3:16

b. Ezek. 16:50

c. Zeph. 3:11

Haughtiness, pride, and self-directed living are the results of the Fall (cf. Genesis 3; 6:5,11-12). Apparently even the covenant people could not escape its influence. Therefore, a new creation, a new covenant is mandatory (cf. Jer. 31:31-34; Ezek. 36:22-38; Rom. 3:21-31; 4-5; Galatians 3; the book of Hebrews).

▣ "Give glory to the Lord your God" Because of the use of this phrase in Josh. 7:19, many believe this is a call for confession of sin or at least an oath of truthfulness (cf. John 9:24). The grammatical form is a Qalimperative (BDB 670, KB 733).

▣ "deep darkness" This is the Hebrew word salmawet (BDB 853), which is translated in the KJV in Ps. 23:4 as "the valley of the shadow of death." It really means a valley of deep darkness which may describe any and all of life's crises.

The NET Bible has a good note about this word at Jer. 2:6 (p. 1290, #6). It is used in poetic texts of

1. the darkness of prison, Ps. 107:10,14

2. the darkness of invasion, Isa. 9:1

3. the darkness of a mine, Job 28:3

4. the darkness of a ravine, Ps. 23:4

5. the darkness of a wasteland and ravines of the Sinai desert, Jer. 2:6

Notice the contrast between YHWH's word/truth as light, but sin as darkness (BDB 364, KB 361, Hiphilimperfect, cf. Isa. 8:22-9:2), deep darkness (BDB 853), and gloom (BDB 791). This darkness metaphor is characterized by "stumbling" (BDB 619, KB 669, Hithpael imperative). A life of faith is pictured as a person walking on a clearly marked path in light. If one

1. deviates from the path

2. stumbles on the path

3. rejects God's ways (path)

4. walks in darkness in difficult terrain

judgment is the result.

13:17 "if you will not listen to it" Jeremiah was commanded by God to preach this message of repentance, but he knew the people (i.e., YHWH's flock) would not respond (cf. Isa. 6:9-10). Humans have a choice but their choice has consequences (cf. line 5).

2. my eyes will bitterly weep (Qalinfinitive absolute and Qal imperfect from the same root)

3. my eyes will flow down with tears

13:18 "Say to the king and the queen mother" Verses 18 and 19 are either a historical allusion to

1. what happened in the second of Nebuchadnezzar's attacks on Jerusalem in 597 b.c. (cf. 22:24-26; 29:2), where Jehoiachin and his mother (see similar phrase used of the king of Babylon in Isa. 47:1), Nashushta, are taken into captivity (cf. II Kgs. 24:8-17)

2. a prophecy about the terrible fall of Jerusalem and burning of the temple in 586 b.c. by Babylon.

Remember, Nebuchadnezzar's army had several deportations, 605, 597, 586, 582 b.c. Whatever the allusion the king, representing God (cf. I Samuel 8), is now humiliated and taken away into captivity and the southern cities (i.e., the Negev) are under siege (cf. v. 19).

The LXX reads, "because your crown of glory has been removed from your head." The MT reads, "for your crown has come down, the crown of your splendor."

Most modern translations follow the LXX and other ancient versions.

13:19 "have been locked up" This verb (BDB 688, KB 742, Pualperfect) refers to a siege of a walled city (or fortress in the Negev). The result of these sieges was "exile" (BDB 162, KB 191, Hophal perfect, used twice in this verse).

▣ "there is no one to open them" The foreign alliances, in this case Egypt, cannot stop the Babylonian invasion of Palestine. It was YHWH's will!

▣ "Wholly carried into exile" This is hyperbolic; some of Judah's citizens escaped exile.

The problem with much modern interpretation of Wisdom Literature and Prophetic Literature is western literalism! Prophecy is a hyperbolic genre! See D. Brent Sandy, Plowshares and Pruning Hooks.

NASB (UPDATED) TEXT: 13:20-2720"Lift up your eyes and see Those coming from the north. Where is the flock that was given you, Your beautiful sheep?21What will you say when He appoints over you- And you yourself had taught them- Former companions to be head over you? Will not pangs take hold of you Like a woman in childbirth?22If you say in your heart, 'Why have these things happened to me?' Because of the magnitude of your iniquity Your skirts have been removed And your heels have been exposed.23Can the Ethiopian change his skin Or the leopard his spots?Then you also can do good
Who are accustomed to doing evil. 24Therefore I will scatter them like drifting straw To the desert wind.25This is your lot, the portion measured to you From Me," declares the Lord , "Because you have forgotten Me And trusted in falsehood.26So I Myself have also stripped your skirts off over your face, That your shame may be seen. 27As for your adulteries and your lustful neighings, The lewdness of your prostitution On the hills in the field, I have seen your abominations. Woe to you, O Jerusalem! How long will you remain unclean?"

13:20-27 This is the final strophe of chapter 13. Remember, try to identify the main truth of each strophe and let this guide your interpretation of the details.

13:20 "Lift up your eyes and see" These verbs are both feminine singular imperatives (kethiv), which refer to the city of Jerusalem. The Septuagint translates this "Jerusalem." The Masoretic scholars put the Qal masculine plural imperatives in the margin (Qere). These reflect different Hebrew manuscripts which they consulted.

▣ "from the north" This refers to the imminent invasion of Babylon. The north was an idiom of evil (cf. 1:13-15; 4:6; 6:1,22) because it was the invasion route for the empires (both Assyria, Babylon) of the Tigris-Euphrates River Valley into the land of Palestine.

13:21 "Former companions to be head over you" The Hebrew of lines 1-3 is uncertain. This seems to refer to Judah's foreign alliance (cf. 2:18). "Companion" is the Hebrew "chieftain" (BDB 910). Israel/Judah had many allies but now they have become their masters!

▣ "Will not pangs take hold of you,
Like a woman in childbirth" Labor pains are often used in the Bible as a symbol of judgment (cf. Jer. 4:31; 6:24).

13:22 The Judeans were questioning the bad things (invasion and exile) which were about to happen to them, and wondering why! They were God's people! They had the Patriarchal promises; they had the Promised Land; they had the prophets; they had the temple (cf. Rom. 9:4-5). Their (1) continuing idolatry; (2) unwillingness to listen to God's word or prophet; and (3) unwillingness to repent caused the curses of Leviticus 26 and Deuteronomy 27-28 to become a reality.

▣ "Your skirts have been removed" This is a metaphor in the OT for a violent sexual assault (cf. Lev. 18:6-19; 20:17; Deut. 22:30; 27:20; Isa. 47:3; Hosea 2:3,10). Her lovers (foreign alliances, cf. 2:17-19) had now become her rapists (TEV).

▣ "And your heels have been exposed" This is a cultural metaphor for the act of public exposure, which was considered to be a great shame (cf. v. 26; Lam. 1:8; Isa. 47:2, 3). Sometimes the feet, and here the heels, were used as a euphemism for the human sex organs (cf. Deut. 28:57; Jdgs. 3:24; I Sam. 24:6; Isa. 6:2).

13:23 There are two questions in this proverbial statement which obviously expect "no" answers. This reflects the idea that the Judeans could not change, although God calls to them (cf. NRSV, REB), for they are morally unable to respond. This may be an incipient clue to the need for a new covenant which is based not on the performance of fallen mankind, but on the grace of God (cf. Jer. 31:31-34; Ezek. 36:22-38).

13:24 Invasion and exile are coming, but it is YHWH who initiates and allows it (cf. 9:16; Lev. 26:33; Deut. 28:64). Notice v. 25, line 2.

13:25 "This is your lot, the portion measured to you" Originally Abraham's descendants were considered the "portion of the Lord," but now because of their rebellion, they had become the portion of foreigners (cf. Leviticus 26; Deuteronomy 27-28).

▣ Two reasons are given why YHWH took His protection from them and energized the invading army.

13:26 "So I Myself have also stripped your skirts off over your face,
That your shame may be seen" This was the public punishment of a harlot or faithless wife (cf. Hos. 2:3,10; Isa. 47:2, 3). The New English Bible translates v. 22 with the very same metaphor.

13:27 "As for your adulteries and your lustful neighings" This last term means "rutting noises" (BDB 843, cf. 8;16). The people of God are described in their fertility worship (cf. 2:20) as mating animals (cf. 2:24; 14:6).

▣ "On the hills in the field" We learn of the magnitude and grossness of the covenant people's sex sins as they worship Ba'al from Hos. 4:13,14 (see Special Topic at 2:20).

▣ "How long will you remain unclean" The verb (BDB 372, KB 369, Qalimperfect) can be used of

1. freed from leprosy (cf. II Kings 5)

2. ceremonially clean (cf. Leviticus)

3. freed from idolatry (cf. here and Ezek. 24:13[twice]; 36:25)

This last line is confusing in Hebrew. The LXX translates it as "Because you were not cleaned after me, how long it yet be?"

The very last phrase can be viewed in two ways.

1. a literary way of asserting it will not happen (if there will be no cleansing)

2. an attempt to show there is still hope for repentance (but seems to violate v. 23)

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapters 14 and 15 are a literary unit concerning a drought that is coming to the land of Israel/Judah.

B. Verse 1 may be an introduction to the entire literary unit.

C. Again the method of arrangement of the strophe and prose sections seems to be sound plays. Jeremiah, like Isaiah, is an anthology and is not structured chronologically.

D. The UBS Handbook For Translators outlines the unit as follows (pp. 344-345).

1. 14:2-6 - Jeremiah bemoans the drought

2. 14:7-9 - the people of Judah confess their sin and ask for help

3. 14:10-12 - YHWH replies with a threat instead of mercy

4. 14:13 - Jeremiah blames the situation on the false prophets

5. 14:14-16 - YHWH will judge both the fake prophets and those who hear and believe them

6. 14:17-18 - Jeremiah's vision of the coming destruction

7. 14:19-22 - the people pray as they did in vv. 7-9 but with more intensity

8. 15:1-9 - YHWH responds to their prayer. No intercessor can remove the guilt which began with King Manasseh. Slaughter will come.

9. 15:10-21 - Jeremiah honestly speaks to YHWH about his life

a. Jeremiah, vv. 10-12

b. YHWH, vv. 13-14

c. Jeremiah, vv. 15-18

d. YHWH, vv. 19-21

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 14:11That which came as the word of the Lord to Jeremiah in regard to the drought:

14:1 "That which came as the word of the Lord to Jeremiah" This is a rather unusual phrase found in 46:1; 47:1; 49:34. It is an assertion of revelation.

▣ "drought" This is literally "droughts" (cf. NKJV, JPSOA). We learn from Lev. 26:19-20; Deut. 11:17; 28:23-24 (the opposite of 28:12) that drought was one of the covenant curses if the people of God did not fulfill their obligations. Throughout the OT drought is used as a way to force the people of God to depend on Him. The problem here was they thought Ba'al worship was insuring the rains (cf. 5:24).

NASB (UPDATED) TEXT: 14:2-92"Judah mourns And her gates languish; They sit on the ground in mourning, And the cry of Jerusalem has ascended.3Their nobles have sent their servants for water; They have come to the cisterns and found no water.They have returned with their vessels empty;
They have been put to shame and humiliated,And they cover their heads.4Because the ground is cracked, For there has been no rain on the land; The farmers have been put to shame, They have covered their heads.5For even the doe in the field has given birth only to abandon her young, Because there is no grass.6The wild donkeys stand on the bare heights; They pant for air like jackals, Their eyes fail For there is no vegetation.7Although our iniquities testify against us, O Lord, act for Your name's sake! Truly our apostasies have been many, We have sinned against You.8O Hope of Israel, Its Savior in time of distress, Why are You like a stranger in the land Or like a traveler who has pitched his tent for the night?9Why are You like a man dismayed, Like a mighty man who cannot save? Yet You are in our midst, O Lord, And we are called by Your name; Do not forsake us!"

14:7 Verse 7 should begin a new paragraph (cf. NKJV, NRSV, NJB). Notice the thrust of the verse is a corporate intercession ("our," "we"). Jeremiah basically confesses the following sins of the people.

1. our iniquities

2. our apostasies have been many

3. we have sinned against You

Here Jeremiah collectively confesses the sins of Israel, like Abraham, Moses (see note at 15:1), the high priest (i.e., Leviticus 16), or like the father of a family (i.e., Job). See Special Topic at 7:16.

It is also possible that vv. 7-9 were temple liturgy, said on specific feast or fast days.

▣ "O Lord, act for Your name's sake" Jeremiah does not plead for God's forgiveness based on the people's worthiness, but on God's character (cf. 20:9,14,22,24; Ezek. 36:22,23). He is the God who acts (BDB 793, KB 889, Qalimperative). The hope of Israel is in the character of God. See Special Topic at 12:1.

▣ Notice how Judah is described.

1. apostasies have been many (cf. 5:6; 7:24; 8:5)

2. we have sinned against You (all sin is against YHWH)

14:8 YHWH (specified in the LXX of v. 8) is described by two covenant titles.

1. O Hope of Israel - this refers to YHWH as the God of the Patriarchs (cf. 17:13; 50:7)

2. Savior - this is a common characterization or title in Isaiah (cf. 19:20; 43:3,11; 45:15,21; 49:26; 60:16; 63:8)

▣ "Why are You like a stranger in the land

Or like a traveler who has pitched his tent for the night" This is very similar to 9:2. Verses 8c-9e are the people's response to Jeremiah's message. They suggest a shocking picture of YHWH as someone who is incapable and doesn't care, when in reality, He cared deeply as we have seen in 8:18-9:16. It was not YHWH's weakness but the people's sin that forced Him to act. The problem was not YHWH but idolatry (cf. Leviticus 26; Deuteronomy 27-28).

This is the only time this word appears in the OT. The Hebrew term (BDB 187, KB 214, Niphalparticiple), according to BDB, means "astonish," but KB alludes to a seventh century inscription where it contextually means "helpless." Hapax Legomenon (words used only once) are so hard to translate. The proper procedure is to look at

1. the basic meaning of root

2. the root in cognate languages

3. the context (strophe)

4. the parallelism (lines)

5. possible parallel passages in Scripture

6. usage outside Scripture

The LXX's meaning comes from a one consonant change in the MT.

14:9c-3e This is theologically similar to v. 7b. It magnifies YHWH.

1. You are in our midst - this could refer to

a. the temple (cf. 8:19)

b. the promise of His personal presence with His people (i.e., the Cloud, the Ark)

2. we are called by Your name (cf. 15:16; Isa. 63:19)

Because of these two truths, these lines ask YHWH not to forsake them (BDB 628, KB 679, Hiphilimperfect used in a jussive sense). This is an unusual meaning for this verb. It is found only here and Ps. 119:121, in the sense of "abandon." Its basic meaning is "rest," but it is used in the sense of "remain" in 27:11.

NASB (UPDATED) TEXT: 14:10-1210Thus says the Lord to this people, "Even so they have loved to wander; they have not kept their feet in check. Therefore the Lord does not accept them; now He will remember their iniquity and call their sins to account." 11So the Lord said to me, "Do not pray for the welfare of this people. 12When they fast, I am not going to listen to their cry; and when they offer burnt offering and grain offering, I am not going to accept them. Rather I am going to make an end of them by the sword, famine and pestilence."

14:10-12 This is God's response to Jeremiah's intercessory prayer. It is shocking in its harsh statements. He characterizes Judah.

14:12 "burnt offering and grain offering" These are two of the types of offerings discussed in Leviticus 1-7 (burnt - BDB 750; grain - BDB 585). See Special Topic at 11:15.

▣ "sword, famine and pestilence" These three form the triad of the terrible results of invasion (cf. 5:12; 14:15; 27:8; 29:18).

NASB (UPDATED) TEXT: 14:13-1813But, "Ah, Lord God!" I said, "Look, the prophets are telling them, 'You will not see the sword nor will you have famine, but I will give you lasting peace in this place.'" 14Then the Lord said to me, "The prophets are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds. 15Therefore thus says the Lord concerning the prophets who are prophesying in My name, although it was not I who sent them-yet they keep saying, 'There will be no sword or famine in this land'-by sword and famine those prophets shall meet their end! 16The people also to whom they are prophesying will be thrown out into the streets of Jerusalem because of the famine and the sword; and there will be no one to bury them-neither them, nor their wives, nor their sons, nor their daughters-for I will pour out their own wickedness on them.17You will say this word to them, 'Let my eyes flow down with tears night and day, And let them not cease; For the virgin daughter of my people has been crushed with a mighty blow, With a sorely infected wound.18'If I go out to the country, Behold, those slain with the sword! Or if I enter the city, Behold, diseases of famine! For both prophet and priest Have gone roving about in the land that they do not know.'"

14:13 This is the prophet's attempt to blame the people's religious apostasy on the religious leaders. Although there is some truth to this, the leaders were certainly far from God, the people were still responsible for their own acts (cf. Ezekiel 18). They should have recognized a false teacher (cf. Deut. 13:1-5; 18:22).

▣ "but I will give you lasting peace in this place" This was the promise of YHWH that the false prophets kept alluding to. It was surely a covenant promise. Isaiah uses it in encouraging Hezekiah not to surrender to the Assyrians (cf. Isaiah 36-37). But Jeremiah makes it very plain that this promise had conditions; covenant conditions that Judah had hopelessly violated! Invasion and exile were coming!

14:14-18 This is God's response to the prophet's prayer to forgive the people because of the false teachers (cf. 23; 28; Deut. 18:9-22). YHWH admits that the leaders had been idolatrous, but also that the people are responsible. The prophets will bear the burden of their sin as will the people (cf. Ezekiel 18).

4. those who have heard and believed them will also die in the invasion and siege (cf. v. 16)

14:17-18 In this poetic strophe we again see, not only the grief of the prophet, but the grief of YHWH (cf. 8:18-9:9). It is such an important truth that God does not rejoice in judgment but rejoices in blessing. Fallen humans force Him to discipline them because of their flagrant, continuing rebellion and willful idolatry.

14:17d-e These last two poetic lines describe the covenant people (i.e., the virgin daughter, cf. 8:21; 18:13; 31:4,21; 46:11).

NASB"have gone roving about in the land that they do not know"NKJV"go about. . ."NRSV"roam the country at their wit's end"TEV(footnote) "have been dragged away to a land they know nothing about"NJB"ply their trade throughout the land, and have no knowledge"JPSOA"roam the land, they know not where"REB"wander without rest in the land"

The NJB is closest to the MT. The NASB, NKJV, JPSOA follow the LXX. The options are

1. these leaders do not know how to handle the results of the invasion

2. these leaders are exiled (NRSV, TEV footnote; this has no Hebrew or Greek or versional support)

3. the leaders wander about looking for work (i.e., a livelihood) because the temple is destroyed

NASB (UPDATED) TEXT: 14:19-2219Have You completely rejected Judah? Or have You loathed Zion?Why have You stricken us so that we are beyond healing? We waited for peace, but nothing good came;And for a time of healing, but behold, terror!20We know our wickedness, O Lord , The iniquity of our fathers, for we have sinned against You.21Do not despise us, for Your own name's sake; Do not disgrace the throne of Your glory; Remember and do not annul Your covenant with us.22Are there any among the idols of the nations who give rain? Or can the heavens grant showers? Is it not You, O Lord our God? Therefore we hope in You, For You are the one who has done all these things.

14:19-22 These verses contain the prophet's questions and prayers for God's mercy. One wonders if these may also be liturgical pieces quoted regularly at the temple (cf. vv. 7-9).

14:19 There are three questions here which are emphatic in the Hebrew.

1. "Have You completely rejected Judah?" (emphatic by grammatical feature - the use of the infinitive absolute and a verb of the same root (BDB 549, KB 540)

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This chapter seems to be made up of disjointed poems.

1. vv. 1-4 (or possibly vv. 1-9) go with chapter 14

2. vv. 5-9 are YHWH's lament over Judah's destruction (using the imagery of widows and mothers)

3. vv. 10-11 are another poem involving birth and a mother (the MT of v. 11 is very difficult)

4. vv. 12-14 are a seemingly unrelated poem of destruction, possibly related to 1:18-19 and 15:20

5. vv. 15-18 are the second (or third) of Jeremiah's laments (i.e., confessions)

6. vv. 19-21 have YHWH's response to Jeremiah's prayer. In a sense this is like a second call to prophetic service.

B. The time for repentance has passed, even intercession by great leaders cannot stop the coming invasion from the north (cf. vv. 12-14).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 15:1-41Then the Lord said to me, "Even though Moses and Samuel were to stand before Me, My heart would not be with this people; send them away from My presence and let them go! 2And it shall be that when they say to you, 'Where should we go?' then you are to tell them, 'Thus says the Lord:"Those destined for death, to death;And those destined for the sword, to the sword;And those destined for famine, to famine;And those destined for captivity, to captivity."'3I will appoint over them four kinds of doom," declares the Lord: "the sword to slay, the dogs to drag off, and the birds of the sky and the beasts of the earth to devour and destroy. 4I will make them an object of horror among all the kingdoms of the earth because of Manasseh, the son of Hezekiah, the king of Judah, for what he did in Jerusalem.

15:1 YHWH answers Jeremiah's intercession. The few spiritual leaders in Israel/Judah's history cannot avert the unbelief and rebellion of the current generation (cf. Ezekiel 18). Corporate prayers are effective only if the people share the faith and repentant attitude of the intercessor!

15:4 "I will make them an object of horror among all the kingdoms of the earth" This Hebrew idiom is explained in 24:9; 29:18 (cf. Deut. 28:25). Israel was meant to reveal YHWH's loving character to the nations, but they did not see the mercy of YHWH because only His judgment was manifested in the life of Israel (cf. Ezek. 36:22-38).

▣ "because of Manasseh" YHWH gives the specific origin of Judah's idolatry-King Manasseh. He was Hezekiah's son who reigned longer than any other Judean king. He was by far the most evil king in Judah's history (cf. II Kgs. 21:1-18; 23:26-27; 24:3-4; II Chr. 33:1-17). He was saved and forgiven at the very end of his life, but the consequences of his idolatry were permanent to the people of Judah.

NASB (UPDATED) TEXT: 15:5-95"Indeed, who will have pity on you, O Jerusalem, Or who will mourn for you, Or who will turn aside to ask about your welfare?6You who have forsaken Me," declares the Lord, "You keep going backward. So I will stretch out My hand against you and destroy you; I am tired of relenting!7I will winnow them with a winnowing fork At the gates of the land; I will bereave them of children, I will destroy My people; They did not repent of their ways.8Their widows will be more numerous before Me Than the sand of the seas;I will bring against them, against the mother of a young man,
A destroyer at noonday;I will suddenly bring down on her Anguish and dismay.9She who bore seven sons pines away; Her breathing is labored. Her sun has set while it was yet day; She has been shamed and humiliated. So I will give over their survivors to the sword
Before their enemies," declares the Lord.

The theological implication is that without YHWH's help, there is no one else who cares, protects, and provides for them. But they have rejected Him.

1. you have forsaken Me

2. you keep going backward

Because of this YHWH will act as judge. He is tired of relenting (cf. 6:11; 7:6).

1. stretch out His hand against them

2. destroy them (cf. v. 8)

3. winnow them (cf. 51:2)

4. bereave them of children

5. give them numerous widows

6. bring the destroyer at noonday

7. anguish and dismay

8. bring shame (BDB 101, KB 116) and humiliation (BDB 344, KB 340)

9. give the survivors to the sword

Wow! Idolatry has consequences! Lack of repentance (cf. v. 7, line 3) has consequences! If this were true then, why not now?

I do like the NET Bible's understanding of an outline of this poem based on who is speaking to whom (p. 1333).

1. vv. 1-4 - YHWH addresses Jeremiah

2. vv. 5-6 - YHWH addresses Jerusalem

3. vv. 7-9 - YHWH addresses Jeremiah

15:6 "I will stretch out My hand against you and destroy you" This is an idiom from the exodus (cf. Exod. 7:5; Isa. 31:3) of YHWH's power in judgment (cf. Jer. 6:12). In Exod. 7:5 it is against the Egyptians on behalf of His covenant people, but now YHWH acts against His own people (cf. Isa. 5:25; 10:4; 14:27).

Hebrew verbs do not have a time element; that must be determined from context. Notice how the translations of v. 6 differ.

The best parallel use of "backward" (BDB 229) is 7:24.

▣ "I am tired of relenting" The verb (BDB 521, KB 512, Niphalperfect) is used of exhausted patience. The Niphalperfect can be used in a good sense.

1. 6:11, in relation to YHWH's wrath

2. 20:9, in relation to YHWH's word

3. Isa. 1:14, in relation to YHWH's feasts

It can be used in a bad sense.

1. 9:5, in relation to iniquity

2. Isa. 47:13, in relation to occult practices

The second verbal (BDB 636, KB 688, Niphal infinitive construct) means to be moved with pity. Here it is negated. YHWH will not be moved with pity (cf. 7:16). Judgment is coming! He has waited and waited but Judah would not repent and return to Him (cf. v. 7c; 7:13).

1. Does it refer to the dead children of the widows who were strong young soldiers but now dead? (i.e., little children)

2. Does it refer to the death of the remaining widows by young invaders because their own children/warriors cannot defend them?

The "widows" described as "the sand of the sea" is an allusion to YHWH's promise to Abraham about his numerous descendants (cf. Gen. 22:17; 32:12). But now his many descendants will be destroyed! The fathers/husbands and their young men/soldiers are already dead, and now their mothers also (i.e., no hope for a next generation).

▣ "A destroyer at noonday" This seems to refer to the personification of an invading army that attacks at the time when the defenders could see best (cf. 6:4). This would then be a symbol of the invulnerability of the invaders.

▣ "Anguish" This word (BDB 735 I, KB 822 II) is found only here and in Hosea 11:9. It denotes "shock" and "agitation" (KB).

▣ "dismay" This word (BDB 96, KB 111) basically means "sudden fear" (cf. Ps. 78:33). It is used in the "cursing and blessing" section of Leviticus (cf. Rev. 26:16). In Isa. 65:23 it is used of what will not happen to a restored, repentant people of God.

15:9 There have been several ways to understand v. 9, line 2.

1. "her breathing is labored," NASB

2. "she has breathed her last," NKJV, NIV, NAB

3. "gasps for breath," NRSV

4. "she has swooned away," NJB

The numerous widows and mothers of vv. 7-8 are again used as imagery of Judah invaded, defeated, and taken into exile.

▣ "seven" This is a symbolic number, going back to Genesis 1-2, for perfection. A woman with seven sons would be considered uniquely blessed by God (cf. I Sam. 2:5).

▣ "So I will give over their survivors to the sword" This phrase appears to denote a complete destruction of Judah by the sword. This is prophetic hyperbole because we know many thousands were exiled. Poetry is meant to function on an emotional level, not a literal, historical level.

NASB (UPDATED) TEXT: 15:10-1110Woe to me, my mother, that you have borne meAs a man of strife and a man of contention to all the land! I have not lent, nor have men lent money to me,Yet everyone curses me.11The Lord said, "Surely I will set you free for purposes of good; Surely I will cause the enemy to make supplication to you In a time of disaster and a time of distress."

15:10-18 This is known as the second "Confession of Jeremiah," but it may be better characterized as his "complaint." He prays in vv. 15-18. YHWH responds and reassures him in vv. 19-21.

15:10-11 Verse 10 is obviously a lament from Jeremiah. He expresses how he feels about the way his ministry is being accepted.

1. expresses sorrow for his birth (cf. 20:14-18, i.e., a metaphor of his life)

2. he has become a man of strife (BDB 936) and contention (BDB 193 I) instead of a servant of YHWH (i.e., [1] he has no honor or [2] is always in a lawsuit against Judah)

3. he is rejected by his own (i.e., metaphor of lending money as causing problems)

Verse 11 is difficult to understand in the MT. It could mean

1. YHWH is answering (LXX) Jeremiah (NJB) by reminding him of his call (i.e., Jer. 1:4-10). His birth (#1 above) was the will of YHWH (i.e., Jer. 1:5).

2. Jeremiah continues to talk to YHWH of his faithfulness (NRSV, TEV)

3. YHWH speaks to Judah of the hope for a remnant (NKJV, JPSOA)

The Hebrew of v. 11 is uncertain. The diversity of the versions and the Kethiv and Qere of the Masoretes show this.

NASB (UPDATED) TEXT: 15:12-1412"Can anyone smash iron, Iron from the north, or bronze?13Your wealth and your treasures I will give for booty without cost, Even for all your sins And within all your borders.14Then I will cause your enemies to bring it Into a land you do not know; For a fire has been kindled in My anger, It will burn upon you."

15:12-14 The NASB strophe describes the judgment of Judah by YHWH (notice the "I will. . ."). He is addressing Judah in vv. 12-14 (cf. 17:3-4).

15:13 "without cost" This phrase is difficult to interpret in this context. The LXX omits it, which makes the verse much easier to understand in the strophe. This is followed by TEV. The "without cost" refers to the invaders confiscating Judah's wealth easily, without great loss to the invaders' military.

15:14 The threat of exile was initially stated in the "cursing and blessing" section of Deuteronomy (i.e., 28:36,64).

Lines 3 and 4 are related to Deut. 33:22. Remember the prophets are "covenant mediators." They hold Israel and Judah to the Mosaic legislation! If they obey - abundance; if they disobey - judgment (cf. Leviticus 26; Deuteronomy 27-28).

NASB (UPDATED) TEXT: 15:15-1815You who know, O Lord, Remember me, take notice of me, And take vengeance for me on my persecutors. Do not, in view of Your patience, take me away; Know that for Your sake I endure reproach.16Your words were found and I ate them, And Your words became for me a joy and the delight of my heart; For I have been called by Your name, O Lord God of hosts.17I did not sit in the circle of merrymakers, Nor did I exult. Because of Your hand upon me I sat alone, For You filled me with indignation.18Why has my pain been perpetual And my wound incurable, refusing to be healed? Will You indeed be to me like a deceptive stream With water that is unreliable?

15:15-18 This is Jeremiah's prayer for YHWH to take notice of his faithfulness and service. Notice the names for Deity.

1. "Thou who knowest" (BDB393, KB 390, Qalperfect)

2. "O YHWH" (i.e., YHWH)

3. "Thy name"

4. "O Lord of hosts" (see Special Topic below)

These are all covenant names (cf. v. 16, line 2, see Special Topic 1:2). If Judah has not been faithful, Jeremiah has and he has suffered for it.

Some commentators have suggested that the phrase "Your words were found" refers to the discovery of the Law found in the remodeling of the Temple during Josiah's reign (cf. II Kings 22; II Chronicles 34; i.e., 621 b.c.).

15:17-18 Jeremiah describes how being God's prophet affected his life.

1. I did not sit in the circle of merrymakers

2. I did not exult

3. I sat alone

He states that this is a result of YHWH's call.

1. Your hand was upon me

2. You filled me with indignation

3. I have perpetual pain

4. I have an incurable wound

15:18c-d This is one of the most shocking assertions about YHWH in the OT. Jeremiah feels so comfortable with YHWH that he can express himself in hyperbolic imagery (exactly the opposite of 2:13).

1. YHWH is like a deceptive stream (BDB 469). This phrase is intensified by the presence of an infinitive absolute and imperfect verb of "to be" (BDB 224, KB 243).

2. The parallel line is like water that is unreliable (BDB 52, KB 63, Niphalperfect, see Special Topic at 3:12; and Special Topic below).

NASB (UPDATED) TEXT: 15:19-2119Therefore, thus says the Lord, "If you return, then I will restore you- Before Me you will stand; And if you extract the precious from the worthless, You will become My spokesman. They for their part may turn to you, But as for you, you must not turn to them.20Then I will make you to this people A fortified wall of bronze; And though they fight against you, They will not prevail over you; For I am with you to save you And deliver you," declares the Lord.21"So I will deliver you from the hand of the wicked, And I will redeem you from the grasp of the violent."

If Jeremiah "turns back" to YHWH, then YHWH will restore (same verb) him. The covenant always has two parties.

The play on the word "return" (used four times in v. 19) continues in v. 19f-g. Jeremiah, as YHWH's spokesman, would hopefully have the Judeans come to him to hear God's word, but he must be careful not to be influenced by their apparent response.

One wonders how much Jeremiah's sense of rejection and prayer for protection and vengeance is meant to reflect the feelings of the godly remnant of Judah/Jerusalem. Often the prophet feels for YHWH. Is it possible he now feels for the repentant remnant?

15:19 "And if you extract the precious from the worthless" I like what UBS Handbook (p. 379) says about line 4, "the precious is YHWH's message (v. 16) and the worthless is Jeremiah's evaluation" (cf. v. 18, lines 3-4).

15:20 This alludes to 1:18-19. Jeremiah must be strong to face the opposition that will surely come for speaking the true word of God.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 16:1-41The word of the Lord also came to me saying, 2"You shall not take a wife for yourself nor have sons or daughters in this place." 3For thus says the Lord concerning the sons and daughters born in this place, and concerning their mothers who bear them, and their fathers who beget them in this land: 4"They will die of deadly diseases, they will not be lamented or buried; they will be as dung on the surface of the ground and come to an end by sword and famine, and their carcasses will become food for the birds of the sky and for the beasts of the earth."

16:2 Jeremiah is restricted by YHWH from taking a wife (very unusual for a Jewish man) or having children (cf. Lev. 26:22). The reason given is that families will soon die in YHWH's judgment (cf. 15:2-3) for their idolatry.

1. deadly diseases (cf. Lev. 26:16)

2. sword (cf. Lev. 26:25)

3. famine

Their bodies will be unburied (no one left to bury them, cf. Ps. 79:2-3) and will be food for birds and animals (cf. v. 4; 19:7; 34:20).

YHWH surprisingly restricts Jeremiah from all societal comforts. He must be comforted by his service to YHWH, who would be his hope, comfort, and peace (cf. v. 19)!

16:3 Notice the three uses of the root for having children.

1. born - BDB 409, KB 411, adjective

2. bore - BDB 408, KB 411, Qalparticiple

3. begot - BDB 408, KB 411, Hiphilparticiple

The next generation, along with the current generation of Judeans, will be destroyed!

16:4 Notice the imperfect verbs.

1. "die" - BDB 559, KB 562, Qalimperfect

2. "lamented" - BDB 704, KB 763, Niphalimperfect (negated)

3. "buried" - BDB 868, IB 1064, Niphalimperfect (negated)

4. "will be as dung" - BDB 224, KB 243, Qalimperfect

5. "come to an end" - BDB 477, KB 476, Qalimperfect

Being unmourned, unburied, and devoured by animals was a great fear and curse for ANE people (cf. 7:33; 8:2; 9:22; 15:3; 19:7; 34:20; Deut. 28:26).

NASB (UPDATED) TEXT: 16:5-95For thus says the Lord, "Do not enter a house of mourning, or go to lament or to console them; for I have withdrawn My peace from this people," declares the Lord, "My lovingkindness and compassion. 6Both great men and small will die in this land; they will not be buried, they will not be lamented, nor will anyone gash himself or shave his head for them. 7Men will not break bread in mourning for them, to comfort anyone for the dead, nor give them a cup of consolation to drink for anyone's father or mother. 8Moreover you shall not go into a house of feasting to sit with them to eat and drink." 9For thus says the Lord of hosts, the God of Israel: "Behold, I am going to eliminate from this place, before your eyes and in your time, the voice of rejoicing and the voice of gladness, the voice of the groom and the voice of the bride.

16:5-9 The first strophe (vv. 1-4) denotes the death of families with no lamentation or burial (cf. v. 6). This second strophe picks up on

1. "mourning" - BDB 931

2. "lament" - BDB 704

3. "console" - BDB 626

4. "mourner" - BDB 5

5. "consolation" - BDB 637

The book of Jeremiah is structured/edited/compiled by

1. theological themes

2. word plays

3. genre (i.e., laments, court scenes)

16:5 Notice the commands of v. 5.

1. do not enter a house of mourning - BDB 97, KB 112, Qal imperfect used in a jussive sense

2. do not lament - BDB 229, KB 240, Qalimperfect used in a jussive sense

The eternal covenant is negated, broken, cancelled! Shocking! A new covenant must come now (cf. 31:31-34; Ezek. 36:22-38).

16:6 As all of the family dies in vv. 1-4, in v. 6 all levels of society die (cf. 6:13; 8:10)!

▣ "nor will anyone gash himself or shave his head for them" These are pagan mourning rites (cf. Lev. 19:28; 21:5; Deut. 14:1; I Kgs. 18:28; Jer. 41:5; 47:5; 48:37; see Special Topic at 2:37). This shows how far the Judeans had progressed in idolatry!

16:7

NASB, NKJV,NRSV, NJB,JPSOA, REB"break bread"

The LXX revocalized the Hebrew word "for them" to get the translation "bread." The KJV translates the phrase as "neither shall men tear themselves," which would relate to v. 6 (i.e., "gash").

Because of the mention of a cup later in the verse, probably "bread" or "food" (NIV) makes more sense. However, the Jerome Bible Commentary (p. 316) reminds us of food being offered to the dead (cf. Deut. 26:14; Ezek. 24:17,22; Tobit 4:17), which would make this another idolatrous practice, so perhaps KJV is a valid way of understanding this verse.

16:8 This may relate to 15:17. Apparently these dinners were connected to burial rites (i.e., breaking the fast of the mourning period. The word "mourning" (BDB 931) can denote a banquet in Aramaic. Also, the phrase "the cup of consolation" is found only here and may refer to a meal after the funeral.

16:9 Beginning in v. 9 several covenant titles for Deity are used in this chapter (see Special Topic at 1:2).

1. the Lord of hosts, v. 9

2. the God of Israel, v. 9

3. the Lord our God, v. 10

4. as the Lord lives, vv. 14,15 (cf. 4:2)

5. my strength, v. 19

6. my stronghold, v. 19

7. my refuge, v. 19

8. My name is the Lord , v. 21

▣ "I am going to eliminate" The first list is YHWH telling "where," "who," and "when."

1. from this place (i.e., Judah)

2. before your eyes

3. in your time

He will cause all normal social activities to cease.

1. voice of rejoicing

2. voice of gladness

3. voice of the groom

4. voice of the bride

This phrase is repeated in 7:34; 25:10; 33:11. It is surprising that the text jumps from an occasion of grief to an occasion of joy. Possibly this is meant to highlight that all social life and events will cease because all are dead!

NASB (UPDATED) TEXT: 16:10-1310"Now when you tell this people all these words, they will say to you, 'For what reason has the Lord declared all this great calamity against us? And what is our iniquity, or what is our sin which we have committed against the Lord our God?' 11Then you are to say to them, 'It is because your forefathers have forsaken Me,' declares the Lord, 'and have followed other gods and served them and bowed down to them; but Me they have forsaken and have not kept My law. 12You too have done evil, even more than your forefathers; for behold, you are each one walking according to the stubbornness of his own evil heart, without listening to Me. 13So I will hurl you out of this land into the land which you have not known, neither you nor your fathers; and there you will serve other gods day and night, for I will grant you no favor.'"

3. cause them not to have the favor (BDB 337, this form of the root found only here in the OT) of YHWH

Notice the number of personal pronouns used of YHWH. His special, covenant people have rejected Him. It is personal!

16:12 The people's lifestyle actions are characterized.

1. walk according to the stubbornness of his own evil heart (cf. 7:24; 9:14; 11:8; 13:10)

2. without listening (Shema, BDB 1033) to YHWH (cf. 11:8)

NASB (UPDATED) TEXT: 16:14-1514"Therefore behold, days are coming," declares the Lord, "when it will no longer be said, 'As the Lord lives, who brought up the sons of Israel out of the land of Egypt,' 15but, 'As the Lord lives, who brought up the sons of Israel from the land of the north and from all the countries where He had banished them.' For I will restore them to their own land which I gave to their fathers."

16:14-15 This is the first of four brief strophes that deal with YHWH's promise of restoration! It is so common in the prophetic literature for "judgment" oracles to be matched with "promise" oracles.

These verses reappear in 23:7-8. The book of Jeremiah is an anthology of his poems!

▣ "days are coming" Usually phrases like this refer to Judgment Day (cf. 7:32, see Special Topic at 4:9), but here it refers to restoration (i.e., a new exodus) day. The same "living" God (in contrast to the lifeless idols) who fulfilled His promise to Abraham (cf. Gen. 15:12-21) will do it again, but instead of Egypt, it will be out of Mesopotamia.

The reason for the restoration is not stated. YHWH chooses to act based on His character, will, and actions not His fallen, disabled, covenant people (cf. vv. 17-18). A new covenant is present (cf. 31:31-34; Ezek. 36:22-38).

NASB (UPDATED) TEXT: 16:16-1816"Behold, I am going to send for many fishermen," declares the Lord, "and they will fish for them; and afterwards I will send for many hunters, and they will hunt them from every mountain and every hill and from the clefts of the rocks. 17For My eyes are on all their ways; they are not hidden from My face, nor is their iniquity concealed from My eyes. 18I will first doubly repay their iniquity and their sin, because they have polluted My land; they have filled My inheritance with the carcasses of their detestable idols and with their abominations."

16:16-18 YHWH (emphatic in v. 16) uses several metaphors to describe the return of all His exiled people.

1.fishermen (opposite of Amos 4:2)

2. hunters (opposite of Isa. 2:21)

It is surely possible that vv. 16-18 refer to judgment, while vv. 14-15 and vv. 19-20,21 refer to restoration. It seems to me that v. 17 is saying YHWH has not overlooked their sin. He has fairly and proportionally punished them, but now He is bringing them back (i.e., a new exodus)!

16:18 Before YHWH restores, He punishes them for their sin, especially idolatry. The phrase "doubly repay" is an idiom used in the sense of "fully" (cf. Isa. 40:2) or complete judgment.

▣ "My inheritance" The NET Bible (p. 1337) has a good note on how this word is used in Jeremiah.

1. the Promised Land (Palestine), 2:7

2. the covenant people themselves, 10:16; 12:8-9

3. the temple in Jerusalem, 12:7

NASB (UPDATED) TEXT: 16:19-2019O Lord, my strength and my stronghold, And my refuge in the day of distress, To You the nations will come From the ends of the earth and say, "Our fathers have inherited nothing but falsehood, Futility and things of no profit."20Can man make gods for himself? Yet they are not gods!

16:19-20 This is a wonderful universal promise that all humans will come to YHWH (cf. 3:17; 4:2; 12:15,16). These universal, inclusive statements are more common in Isaiah (cf. 2:2-4; 12:4-5; 25:6-9; 42:6-12; 45:22-23; 49:5-6; 51:4-5; 56:6-8), but surely present in Jeremiah. The hope of Gen. 3:15 and 12:3; 22:18 is fulfilled (see Special Topic at 1:5)!

16:19 The last two lines and v. 20 are clearly a turning from idols to YHWH, from falsehood to truth!

NASB (UPDATED) TEXT: 16:2121"Therefore behold, I am going to make them know- This time I will make them know My power and My might; And they shall know that My name is the Lord."

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 17:1-41The sin of Judah is written down with an iron stylus; With a diamond point it is engraved upon the tablet of their heart And on the horns of their altars,2As they remember their children, So they remember their altars and their Asherim By green trees on the high hills.3O mountain of Mine in the countryside, I will give over your wealth and all your treasures for booty, Your high places for sin throughout your borders.4And you will, even of yourself, let go of your inheritance That I gave you; And I will make you serve your enemies In the land which you do not know; For you have kindled a fire in My anger Which will burn forever.

17:1-4 These verses are missing in the Septuagint.

17:1-2 This is an idiomatic way of asserting the unrepentant nature of Judah's idolatry.

The three metaphors used are

1. engraved with an iron stylus with a diamond (BDB 1038) point-no way to erase the message (cf. Job 29:24)

2. on the tablet of the heart-the innermost thoughts and personality (cf. Pro. 3:3; 7:3); this was the place that the new covenant would abide (cf. 31:31-34)

3. on the horns of their altars-in Hebrew rituals this is an allusion to the altar of sacrifice (cf. Exod. 27:2) and/or incense altar (cf. Exod. 30:2) in the temple. "Horns" were a symbol of power. They lifted the sacrifice to YHWH. This was where the blood was smeared (cf. Lev. 16:18).

Verse 2 shows that Jeremiah is using "altars" in an idolatrous sense. The fertility gods of Canaan were worshiped on hills, under trees, (cf. 3:6), or on specially built stone platforms (see Special Topic: Fertility Worship in the ANE at 2:20). The intensity of Judah's devotion to Ba'al and Asherah is seen in the phrase "as they remember their children."

17:3 "O mountain of Mine in the countryside" This refers to the temple. But it was not in the countryside, rather in the capital of Jerusalem. Jeremiah must be alluding to the future, complete destruction of the capital and temple (cf. 9:11; 26:18; Micah 3:12). What a shocking statement to these Judeans! Even the temple treasures will be taken (cf. 15:13; 20:5).

The alternate interpretation is that this refers to Ba'al worship on the high hills throughout Judah. Both interpretations are possible. However, Ba'al/Asherah platforms did not have horned altars, nor did their worshipers keep "treasures" at the rural sites.

17:3-4 These verses are similar to 15:13-14.

17:4 Exile is surely coming (cf. 15:14; 27:12-13) because of their idolatry. YHWH is furious, jealous, and committed to judgment.

For "fire" (cf. 15:14) see Special Topic at 4:4.

The last line of v. 4 is hyperbolic. Jeremiah's hearers/readers understood this genre; moderns do not! See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.

▣ "forever" See Special Topic at 7:7

NASB (UPDATED) TEXT: 17:5-85Thus says the Lord, "Cursed is the man who trusts in mankind And makes flesh his strength, And whose heart turns away from the Lord.6For he will be like a bush in the desert And will not see when prosperity comes, But will live in stony wastes in the wilderness, A land of salt without inhabitant.7Blessed is the man who trusts in the Lord And whose trust is the Lord.8For he will be like a tree planted by the water, That extends its roots by a stream And will not fear when the heat comes; But its leaves will be green, And it will not be anxious in a year of drought Nor cease to yield fruit."

17:5-8 This strophe is theologically and idiomatically related to Psalm 1. Here "bless" is BDB 138 (to kneel), but in Psalm 1 it is BDB 80 (to be happy).

17:5 "Cursed is the man who trusts in mankind" The word "curse" (BDB 76, KB 91, Qalpassive participle) is used in an exclamatory sense in 11:3; 17:5; 20:14,15; 48:10 [twice]; Deut. 27:15-26. It denotes the opposite of YHWH's blessing.

The term "trust" (BDB 105, KB 120, Qalimperfect) means "a sense of security." These trusted in political alliances and national armies (cf. 46:25) instead of their covenant God (i.e., Ps. 118:8-9; 146:3).

This verb is common in Jeremiah used of Judah trusting in different things (cf. 5:17; 7:14; 12:5; 13:25; 48:7; 49:4), but not in YHWH Himself (cf. Ps. 62:8; 115:9-11; Isa. 26:3-4; 30:15). To trust YHWH brings security and rest.

▣ "heart" See Special Topic at 4:19.

▣ "whose heart turns away from the Lord" Remember these were covenant people who worshiped regularly at the temple in Jerusalem. Yet, they also worshiped at the altars of the Canaanite fertility gods (cf. Deut. 11:16; 17:11, 17; 29:18-20; 30:17). This was not ignorance but purposeful rebellion!

17:6 "bush" This word (BDB 792, KB 887) is found only twice in the OT, both in Jeremiah (cf. 48:6). A similar root is found in Ps. 102:17 and is translated "destitute" (NASB margin, "naked"). The NASB translates it "juniper" in 48:6. KB translates it as "tamarisk." The UBS Fauna and Flora of the Bible sees it as juniper (p. 131, REB) and does not even list it with the article on tamarisk (p. 182).

NASB"prosperity"NKJV, NRSV,JPSOA, REB"good"NJB"relief"

The word (BDB 375 III) means "a good thing," "benefit," or "welfare." In Deut. 28:12 the same root (BDB 373 II) refers to "rain," which makes sense in this context.

▣ "a land of salt" See Deut. 29:23 where this phrase is used of YHWH's judgment.

17:7 "Blessed is the man who trusts in the Lord" This proverb (BDB 138, KB 159, Qal passive participle) is a recurrent theme of the Psalms! It is the theological opposite of "cursed." Both are exclamatory! There are only two kinds of people.

1. those who trust in YHWH (not just the things He gives) - v. 7

2. those who trust in humanity (humanism, nationalism) - v. 5

The results of each are very different (cf. Deuteronomy 27-28; Psalm 1; Matthew 5).

NASB (UPDATED) TEXT: 17:9-119"The heart is more deceitful than all else And is desperately sick; Who can understand it?10I, the Lord, search the heart, I test the mind, Even to give to each man according to his ways, According to the results of his deeds.11As a partridge that hatches eggs which it has not laid,So is he who makes a fortune, but unjustly; In the midst of his days it will forsake him, And in the end he will be a fool."

17:9-11 This is the recurrent message of Scripture after the Fall of Genesis 3 (cf. Gen. 6:5,11,12,13; Rom. 3:9-18).

The metaphor of "sinfulness" as "sickness" (BDB 60, cf. 30:12; Isa. 1:5-6; 17:11; Micah 1:9) is found in the Hebrew concept of abundance/health vs. poverty/sickness (cf. v. 14; 14:19; Deuteronomy 27-28; Job; Ps. 103:1-5; Isa. 1:5-6; 53:4-6). The book that has helped me in this area, written by a charismatic author is Gordon Fee, The Disease of the Health and Wealth Gospel.

17:9

NASB, NKJV,TEV, REB"deceitful"NRSV, NJB,JPSOA"devious"

This word (BDB 784 I) comes from "heel" or "footprint." It is used of Jacob's birth (cf. Gen. 25:26; 27:36). It is used in 9:4 and translated "craftily" or "supplanter" (another reference to Jacob's treatment of Esau).

There is a conflict between human (v. 5) and the spiritual (v. 7), which is expressed well in Rom. 8:1-11.

17:11 As the proverb goes, a partridge sits on other birds' eggs (cf. NIV). This may have developed from the large number of eggs that partridges lay (rabbinical proverb). However, when the young hatch and develop they leave the false parent. Those who succeed by unrighteous means will also be abandoned by them.

The bird "partridge" (BDB 896) is discussed in UBS', Fauna and Flora of the Bible, p. 64. Colors, gems, trees, flowers, and animals of the ANE are often difficult to specify with certainty. Usually, however, the allusions, idioms, and metaphors which use them are understandable.

▣ "fools" This is the only occurrence of this noun (BDB 614) in Jeremiah, though the verb occurs in 14:21. This is a common term in Wisdom Literature, but it does occur in

1. Deut. 32:6, 21

2. I Sam. 25:25; II Sam. 3:33; 13:13

3. Isa. 32:5-6

4. Ezek. 13:3

NASB (UPDATED) TEXT: 17:12-1812A glorious throne on high from the beginning Is the place of our sanctuary.13O Lord, the hope of Israel, All who forsake You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, even the Lord.14Heal me, O Lord, and I will be healed; Save me and I will be saved, For You are my praise.15Look, they keep saying to me, "Where is the word of the Lord? Let it come now!"16But as for me, I have not hurried away from being a shepherd after You, Nor have I longed for the woeful day; You Yourself know that the utterance of my lips Was in Your presence.17Do not be a terror to me; You are my refuge in the day of disaster.18Let those who persecute me be put to shame, but as for me, let me not be put to shame; Let them be dismayed, but let me not be dismayed. Bring on them a day of disaster, And crush them with twofold destruction!

17:12-18 Notice of all the English translations listed at the beginning of each chapter only NASB sees vv. 12-18 as a separate strophe. All others start a new strophe at v. 14.

This is another of Jeremiah's laments/confessions. Verses 12-14 may be an introduction to Jeremiah's prayer. It seems to be another way to express v. 10.

17:12 This refers to the temple in Jerusalem. The "Holy of Holies" contained the Ark of the Covenant, where YHWH symbolically dwelt. It symbolized YHWH's covenant with Abraham's seed (cf. 14:21). One day all the earth would come and meet Him here (cf. 3:17).

NASB, LXX". . .on earth will be written down"NKJV"Shall be written in the earth"NRSV, NJB,NET"will be registered in the underworld"TEV, REB "They will disappear like names written in the dust"TEV(footnote)"go to the world of the dead"JPSOA"Shall be doomed men"

There seem to be two ways to interpret this phrase.

1. those who reject YHWH will be recorded in the book of deeds

2. those who reject YHWH will be registered in the lists of the dead in Sheol ("earth," ץרא [see Special Topic at 6:18-19], seen as coming from Ugaritic root for "underworld," see AB, p. 118)

17:14 Jeremiah begins his lists as prayer requests to YHWH.

1. heal me - BDB 950, KB 1272, Qalimperative

2. and I will be healed - Niphalimperfect used in a cohortative sense

3. save me - BDB 446, KB 448, Hiphilimperative

4. and I will be saved - BDB Niphalcohortative

"Healing" is a metaphor for forgiveness, see note at v. 9. "Saving" is a metaphor for physical deliverance. Jeremiah felt the need of strength and assurance in both the spiritual and physical realms. Humans are creatures of both (cf. Gen. 2:7).

▣ "For You are my praise" Jeremiah's strength and assurance were in YHWH (cf. Deut. 10:21; Ps. 109:1). There is no other source (cf. v. 17b; 16:19).

17:15 This is the Judean's response to Jeremiah's message. YHWH's delay was misinterpreted (cf. Isa. 5:19; Rom. 2:4; II Pet. 3:3-7). The delay of judgment was so that they might repent and return to YHWH. They accused Jeremiah of being a false prophet (cf. Deut. 13:1-5; 18:20-21), but he was a true prophet (cf. Deut. 18:19)! They will die!

▣ "Let it come now!" This verb (BDB 97, KB 112, Qalimperfect used in a jussive sense) catches the arrogance and unbelief of these Jerusalemites/Judeans. They do not fear YHWH's spokesperson or YHWH Himself!

17:16 Jeremiah describes his own thoughts, feelings, and actions.

1. I have not hurried away from being a shepherd after You (see textual note below)

2. I have not longed for the woeful day (i.e., judgment day, invasion, exile)

3. my message was Your message (i.e., in/from Your presence)

MT, NASB,NKJV, NJBJPSOA, NIV"I have not hurried away from being a shepherd after You"Peshitta, NRSV,TEV, REB,NET"Yet I never urged you to send disaster"

The problem is not the first verbal "pressed" (BDB 21, KB 23, Qalperfect), but the following participle.

1. MT, רעה, "from a shepherd" - BDB 944, KB 1258, Qal participle

2. suggested, מרעה, "from evil," from root רעע - BDB 949, KB 1269

17:18 Jeremiah (in typical Eastern language) lists his request against those of his own people who opposed him and his message.

1. let those who persecute me be put to shame - BDB 101, KB 116, Qal imperfect used in a jussive sense

Jeremiah was in a spiritual/physical struggle for the minds and hearts of the covenant people. YHWH wanted to use them in His eternal redemptive plan for all humans (cf. 3:17; 4:2; 16:19-21). This type of hyperbolic prophetic poetry seems so violent and aggressive to moderns. But there are falsehoods, spiritual deceptions, satanic alternatives to truth (cf. Eph. 4:14)!

NASB (UPDATED) TEXT: 17:19-2319Thus the Lord said to me, "Go and stand in the public gate, through which the kings of Judah come in and go out, as well as in all the gates of Jerusalem; 20and say to them, 'Listen to the word of the Lord, kings of Judah, and all Judah and all inhabitants of Jerusalem who come in through these gates: 21Thus says the Lord, "Take heed for yourselves, and do not carry any load on the sabbath day or bring anything in through the gates of Jerusalem. 22You shall not bring a load out of your houses on the sabbath day nor do any work, but keep the sabbath day holy, as I commanded your forefathers. 23Yet they did not listen or incline their ears, but stiffened their necks in order not to listen or take correction."'"

17:19-27 YHWH responds to Jeremiah's prayer by focusing on covenant obedience, specifically Sabbath observance. Judah would be blessed or cursed based on her obedience (cf. Leviticus 26; Deuteronomy 27-29). This one command represented all the Mosaic legislation.

The Judeans knew this but YHWH would remind them through Jeremiah's proclamation at a specific gate of the temple used by the king.

Their response is recorded in vv. 23 and 27. Verses 24-27 function as a parallel strophe.

YHWH wanted to bless (cf. vv. 25-26) Judah so that the world might come to know Him (see Special Topic at 1:5), but they would not (cf. Ezek. 26:22-32).

17:20 "listen" The term (BDB 1033, KB 1570, Qal imperative) means to hear so as to do (i.e., Deut. 4:1; 5:1; 6:3,4)! It is repeated in vv. 23, 24 (intensified), 27. This is similar to James 1:23-27. True faith involved heart, head, and hand!

17:23 "stiffened their necks" See note at 7:26. They were unwilling to hear and respond!

NASB (UPDATED) TEXT: 17:24-2724"But it will come about, if you listen attentively to Me," declares the Lord, "to bring no load in through the gates of this city on the sabbath day, but to keep the sabbath day holy by doing no work on it, 25then there will come in through the gates of this city kings and princes sitting on the throne of David, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem, and this city will be inhabited forever. 26They will come in from the cities of Judah and from the environs of Jerusalem, from the land of Benjamin, from the lowland, from the hill country and from the Negev, bringing burnt offerings, sacrifices, grain offerings and incense, and bringing sacrifices of thanksgiving to the house of the Lord. 27But if you do not listen to Me to keep the sabbath day holy by not carrying a load and coming in through the gates of Jerusalem on the sabbath day, then I will kindle a fire in its gates and it will devour the palaces of Jerusalem and not be quenched."'"

17:24 "if you listen attentively to Me" The imperfect verb is intensified by the infinitive absolute of the same root (BDB 1033, KB 1570).

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 18:1-41The word which came to Jeremiah from the Lord saying, 2"Arise and go down to the potter's house, and there I will announce My words to you." 3Then I went down to the potter's house, and there he was, making something on the wheel. 4But the vessel that he was making of clay was spoiled in the hand of the potter; so he remade it into another vessel, as it pleased the potter to make.

18:1 See note at 7:1.

18:2 The potter is a metaphor for YHWH (cf. Isa. 29:16; 30:14; 41:25; 64:8; Zech. 11:13; Rom. 9:21; Rev. 2:27). The verbal for "formed" is often used of YHWH's creative activity (cf. Gen. 2:7,8,18; Isa. 43:1,21; 44:21; 45:9,11,18). YHWH's covenant people were part of a larger purpose (see Special Topic at 1:5), but their covenant disobedience caused that plan to be damaged (cf. Ezek. 36:22-38). Therefore, the potter starts over again to make a new piece of the wheel (cf. v. 4). The theological question is "who/what" is the new piece?

18:4 The problem is defective clay not a poorly skilled potter! The clay is fallen (cf. Genesis 3), even with all of YHWH's benefits (cf. Rom. 9:4-5).

The JPSOA translation adds "if," which denotes that not all vessels were "spoiled." But the context suggests YHWH is depicting Judah as a corporate entity.

NASB (UPDATED) TEXT: 18:5-125Then the word of the Lord came to me saying, 6"Can I not, O house of Israel, deal with you as this potter does?" declares the Lord. "Behold, like the clay in the potter's hand, so are you in My hand, O house of Israel. 7At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; 8if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it. 9Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant it; 10 if it does evil in My sight by not obeying My voice, then I will think better of the good with which I had promised to bless it. 11So now then, speak to the men of Judah and against the inhabitants of Jerusalem saying, 'Thus says the Lord, "Behold, I am fashioning calamity against you and devising a plan against you. Oh turn back, each of you from his evil way, and reform your ways and your deeds."' 12 But they will say, 'It's hopeless! For we are going to follow our own plans, and each of us will act according to the stubbornness of his evil heart.'

18:7 The actions of YHWH are the very actions given to Jeremiah at his call (cf. 1:10). YHWH exercises interest and control over all nations (cf. Deut.32:8; all the judgment chapters are addressed to them in the prophets).

1. to uproot - BDB 684, KB 737, Qalinfinitive construct

2. to pull down - BDB 683, KB 736, Qalinfinitive construct

3. to destroy - BDB 1, KB 2, Hiphilinfinitive construct

The actions of renewal and rebuilding mentioned in 1:10 are conditionally stated in vv. 8-9. Faith and faithfulness have consequences, as do idolatry and disobedience (cf. v. 10).

18:8,10 "if. . ." There are some unconditional promises based on YHWH's desire to redeem mankind. However, they are addressed to nations and individuals on conditional bases (i.e., 7:3-7; 12:16). This is where the doctrine of "God's Sovereignty" and "Human Freewill" meet!

18:11 YHWH, like the potter, made and destroyed a piece of pottery. The verb (BDB 427, KB 428) translated "fashioning" is the same Qalparticiple translated "potter" (vv. 2,3,4 [twice],6 [twice],11). It is also used of God's activity in forming Adam (cf. Gen. 2:7,8) and Jeremiah (Jer. 1:5) and a nation from Abraham's seed (cf. Isa. 27:11; 43:1,21; 44:21; 45:9,11; 64:8).

▣ "I am fashioning calamity against you and devising a plan against you" The OT asserts the full sovereignty of YHWH. His control of "all" events (i.e., one causality in the universe) was a theological way of asserting monotheism (see Special Topic at 1:5). This "one causality" can be seen in II Chr. 20:6; Eccl. 7:14; Isa. 14:24-27; 43:13; 45:7; 54:16; Jer. 18:11; Lam. 3:33-38). For a good brief discussion of this see Hard Sayings of the Bible, pp. 305-306. This in no way is meant to assert that YHWH is the source of evil!

Notice that true repentance is not only a turning from evil, but a turning to good!

18:12 This is YHWH's understanding of the unrepentant heart of Judah (cf. 2:25; 17:1). They will not, they cannot change (cf. 13:23). They have passed the time of repentance. They walk in open-eyed rebellion (cf. 7:24; 9:13; 13:10; 16:12)!

NASB (UPDATED) TEXT: 18:13-1713"Therefore thus says the Lord, 'Ask now among the nations, Who ever heard the like of this?The virgin of Israel Has done a most appalling thing. 14Does the snow of Lebanon forsake the rock of the open country? Or is the cold flowing water from a foreign land ever snatched away?15For My people have forgotten Me, They burn incense to worthless gods And they have stumbled from their ways, From the ancient paths, To walk in bypaths, Not on a highway,16To make their land a desolation,An object of perpetual hissing; Everyone who passes by it will be astonished And shake his head.17Like an east wind I will scatter them Before the enemy; I will show them My back and not My face In the day of their calamity.'"

18:13-17 This strophe describes the horrible and unique situation of a nation changing her god/gods (cf. 2:9-13). YHWH formed/created them but now they have "forgotten" (BDB 1013, KB 1489, Qalperfect, cf. 2:32; 3:21; 13:25) Him, the only true God (see Special Topic at 1:5), the One who brought them into existence, protected them, provided for them, was personally present with them!

2. It will be a sign of shame and scorn (lit. "shake the head," cf. 48:27).

3. They will be scattered (cf. Lev. 26:33; Jer. 9:16; 13:24; 31:10).

4. YHWH will show them His back and not His face (this is a revocalization of the MT).

18:13 "a most appalling thing" This phrase is used of nation changing gods. The word "appalling" (BDB 1045 III, KB 1619 III) has several forms.

1. שׁערור = horrible things, cf. 5:30; 23:14

2. שׁערורי = something horrible, cf. 18:13; Hosea 6:10

3. שׁער = rotten figs, cf. 29:17

18:14 This verse (a parenthetical statement) is difficult to translate. It obviously describes that which normally or expectedly occurs. Here apparently, the snow stays on Mt. Hermon and its melted waters continually flow down. Nature can be predicted with regularity, but not the seed of Abraham!

18:15 "not on a highway" Verse 15 resumes the theme of v. 13. The theme of a special highway is recurrent in Isaiah.

1. a highway for the exiled Jews to return, Isa. 11:16; 57:14

2. a highway for Gentile worshipers to come, Isa. 19:23

3. a highway of holiness, Isa. 26:7; 35:8; 43:19; 49:11; 51:10

4. a Messianic highway, Isa. 40:3; 42:16

18:16-17 This is exactly opposite of what YHWH wanted to do for His covenant people who He settled in His land. They were to be a light to the nations, but they became an object of scorn and astonishment (cf. Ezek. 36:22-23).

NASB (UPDATED) TEXT: 18:1818Then they said, "Come and let us devise plans against Jeremiah. Surely the law is not going to be lost to the priest, nor counsel to the sage, nor the divine word to the prophet! Come on and let us strike at him with our tongue, and let us give no heed to any of his words."

18:18 This verse is an introductory strophe to the poem of vv. 19-23. Jeremiah's enemies plan their attack (cf. 20:10).

1. come - BDB 229, KB 246, Qalimperative

2. let us devise plans - BDB 362, KB 359, Qal cohortative

3. come - same as #1

4. let us strike at him with our tongue - BDB 645, KB 697, Hiphil imperfect used in a cohortative sense

5. let us give no heed to any of his words - BDB 904, KB 1151, Hiphil cohortative

a. stop listening, MT, Peshitta, JPSOA, NRSV

b. listen and try to find faults, LXX, JB

This is the only verse in the OT where all three means or genres of YHWH's revelation are mentioned together.

1. the priest - the Law (question about how to apply the law)

2. the sage - counsel (i.e., Wisdom Literature)

3. the prophet - the divine word

These are mentioned to assert their belief that Jeremiah's messages are not from YHWH. He is a false prophet (cf. Deut. 13:1-5) and should be killed! Because these false leaders have done this to Jeremiah; YHWH will remove all of His revelation from Judah!

The three groups of leaders are mentioned several times in Jeremiah (cf. 2:8,26; 4:9; 5:31; 8:1; 13:13; 26:16; 28:1).

1. kings, princes

2. priests

3. prophets

NASB (UPDATED) TEXT: 18:19-2319Do give heed to me, O Lord, And listen to what my opponents are saying!20Should good be repaid with evil? For they have dug a pit for me. Remember how I stood before You To speak good on their behalf,So as to turn away Your wrath from them.21Therefore, give their children over to famine And deliver them up to the power of the sword; And let their wives become childless and widowed.Let their men also be smitten to death,
Their young men struck down by the sword in battle.22May an outcry be heard from their houses, When You suddenly bring raiders upon them; For they have dug a pit to capture meAnd hidden snares for my feet.23Yet You, O Lord, know All their deadly designs against me; Do not forgive their iniquity Or blot out their sin from Your sight. But may they be overthrown before You; Deal with them in the time of Your anger!

18:19-23 Jeremiah answers their plans with a prayer to YHWH (another of his laments/confessions). It starts out with the same verb that ends v. 18 ("heed"). Notice his requests (hyperbolic prophetic imperatives, see D. Brent Sandy, Plowshares and Pruning Hooks).

e. let their men also be smitten to death ("by pestilence," BDB 560) - BDB 246, KB 255, Qalpassive participle

f. let their young men be struck down by the sword - BDB 645, KB 697, Hophalparticiple

g. let an outcry be heard from their homes - BDB 1033, KB 1570, Niphal imperfect used in a jussive sense. For the noun "cry out," see 20:16; 48:4,34; 50:46; 51:54; Isa. 15:5

h. do not forgive their iniquity - BDB 497, KB 493, Piel imperfect used in a jussive sense

i. Do not blot out their sin from Your sight - BDB 562 I, KB 567, Hiphil imperfect used in a jussive sense

j. may they be overthrown before You - BDB 224, KB 243, Qere, Qal imperfect used in a jussive sense

k. deal with them in the time of Your anger - BDB 793 I, KB 889, Qal imperative

18:20 "Should good be repaid with evil" Apparently this refers to Jeremiah's prayers ("I stood before You") for Judah (cf. 17:16), but they responded by trying to kill him.

▣ "they have dug a pit for me" This is an allusion to a hunting technique (cf. Ps. 57:6; 119:85). It may be literal (i.e., they will try to kill him) or figurative (they will try to ruin his reputation, cf. v. 22, i.e., his prophecies have not occurred, cf. Deut. 13:1-5).

18:23 Is Jeremiah being vindictive? He seems to want justice for Judah's repeated covenant violations. His own circumstances bothered him but Judah's sin bothered him more! There will be justice. There will be a day when humans give an account to God for the gift of life (i.e., Matt. 25:31-46; Rev. 20:11-15). It will be an especially bad day for covenant, informed people (cf. Luke 12:48)!

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 19:1-91Thus says the Lord, "Go and buy a potter's earthenware jar, and take some of the elders of the people and some of the senior priests. 2Then go out to the valley of Ben-hinnom, which is by the entrance of the potsherd gate, and proclaim there the words that I tell you, 3and say, 'Hear the word of the Lord, O kings of Judah and inhabitants of Jerusalem: thus says the Lord of hosts, the God of Israel, "Behold I am about to bring a calamity upon this place, at which the ears of everyone that hears of it will tingle. 4Because they have forsaken Me and have made this an alien place and have burned sacrifices in it to other gods, that neither they nor their forefathers nor the kings of Judah had ever known, and because they have filled this place with the blood of the innocent 5and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, a thing which I never commanded or spoke of, nor did it ever enter My mind; 6therefore, behold, days are coming," declares the Lord, "when this place will no longer be called Topheth or the valley of Ben-hinnom, but rather the valley of Slaughter. 7I will make void the counsel of Judah and Jerusalem in this place, and I will cause them to fall by the sword before their enemies and by the hand of those who seek their life; and I will give over their carcasses as food for the birds of the sky and the beasts of the earth. 8I will also make this city a desolation and an object of hissing; everyone who passes by it will be astonished and hiss because of all its disasters. 9I will make them eat the flesh of their sons and the flesh of their daughters, and they will eat one another's flesh in the siege and in the distress with which their enemies and those who seek their life will distress them."'

19:1 Chapters 18 and 19 are connected by the use of imagery, "potter" and "pottery jar" (BDB 132 construct 427, i.e., a small drinking flask).

The "pottery jar" would have been a fired clay vessel between 4" and 10" with a narrow neck used for liquids. This type of container was very common in the ANE.

▣ "the elders of the people and some of the senior priests" "Elders" was the title of older, respected, established leadership. It was a carryover from the "tribal days" of Israel's past (cf. Exod. 3:16,18; 4:29; 12:21, etc.). See Special Topic at 26:17.

These two groups would represent the civic and religious leadership of Judah/Jerusalem.

A gate of Jerusalem by this name is found only here in the OT. Here are the suggestions.

1. Dung (refuse) Gate of Neh. 2:13; 3:13-14; 12:31 (Aramaic Targums). This would be the place for garbage to be dumped.

2. Gate on the south side of Jerusalem, which led to the Hinnom Valley, would be close to the potters' workshops.

3. The Peshitta (Syriac translation) gets "east" from the similarity of the Hebrew name with the Greek heres for sun. This is surely inaccurate. The NKJV changes it to "Potsherd Gate."

19:3 "the Lord. . .the Lord of hosts, the God of Israel" See Special Topic: Names For Deity at 1:2.

Notice that these are covenant titles and are repeated several times in the chapter. The covenant people are being confronted by the God of the covenant. They have totally failed as YHWH's revelation to "the nations" (cf., v. 15)!

4. they built high places to Ba'al (cf. 7:9; 11:13,17; see Special Topic at 2:20)

19:5 "a thing which I never commanded or spoke of nor did it ever enter My mind" This reflects YHWH's thoughts about human sacrifice. It is possible some misunderstood Gen. 22:2 or Exod. 13:1 and used it as a "proof-text" for the child sacrifices to

1. Molech

2. Ba'al

Even the death of Job's family (cf. Job 1) could be seen by some as instigated by YHWH to test Job.

The one thing that must be added to this issue is that YHWH will sacrifice His only, unique "Son" (symbolized in Abraham's offering Isaac, cf. Gen. 22:9-19) for the good of the whole (cf. John 3:16; II Cor. 5:21). Jesus' death was a human/divine death/gift for human sin (i.e., child sacrifice)!

19:6-9 YHWH describes the judgments He will send on them for their wickedness.

1. the name of the valley of Ben-hinnom will be changed to the valley of Slaughter

2. the counsel of their wise men will be voided (cf. 8:8-9)

3. many will be killed by invasion

4. there will be no proper burial, cf. 7:33; 16:4

5. Jerusalem will be turned into an object of hissing, cf. 15:4; 18:16

19:7 "I shall make void" This verb (קקב, BDB 132 II, KB 150, Qalperfect), BDB says it is used "of a mug dipped in water, or emptied of water." Therefore, this is an intentional play on the word for "drinking flask" (בקבק, BDB 132) in v. 1.

NASB (UPDATED) TEXT: 19:10-1310"Then you are to break the jar in the sight of the men who accompany you 11and say to them, 'Thus says the Lord of hosts, "Just so will I break this people and this city, even as one breaks a potter's vessel, which cannot again be repaired; and they will bury in Topheth because there is no other place for burial. 12This is how I will treat this place and its inhabitants," declares the Lord, "so as to make this city like Topheth. 13The houses of Jerusalem and the houses of the kings of Judah will be defiled like the place Topheth, because of all the houses on whose rooftops they burned sacrifices to all the heavenly host and poured out drink offerings to other gods."'"

19:10 In chapter 18 the potter remade a lump of clay, but here, after firing, the clay could not be saved, only destroyed! There was no hope of repentance on Judah's part or YHWH's part (cf. 18:8). Invasion, destruction, slaughter, and exile are coming!

Jeremiah's breaking the clay water flask to symbolize the destruction of Jerusalem is theologically parallel to Ezekiel making a brick to symbolize Jerusalem and then hitting it with a cooking pan (cf. Ezekiel 4).

The image of a broken clay pot as a symbol of judgment and destruction is common in the ANE (i.e., Sumer and Egypt).

19:13 "on whose rooftops they burned sacrifices to all the heavenly host" The worship of the lights of the sky was common in the ANE (cf. 8:2; 32:29; II Kgs. 23:5,12; Zeph. 1:5).

▣ "pour out libations to other gods" This was part of the worship of "the queen of heaven" (cf. 7:18; 44:18).

NASB (UPDATED) TEXT: 19:14-1514Then Jeremiah came from Topheth, where the Lord had sent him to prophesy; and he stood in the court of the Lord's house and said to all the people: 15"Thus says the Lord of hosts, the God of Israel, 'Behold, I am about to bring on this city and all its towns the entire calamity that I have declared against it, because they have stiffened their necks so as not to heed My words.'"

19:14-15 Since these two verses are in the third person, possibly they are Baruch's (Jeremiah's scribe) later editorial comments.

19:14 "Topheth" The word (BDB 1075 II) means "fire-place" (possibly from an Aramaic root), which denotes a valley south of Jerusalem in the Kidron Valley. Josiah turned it into a landfill where garbage was burned (see SPECIAL TOPIC: Where Are the Dead? at 4:4 for Gehenna). It was a place where

2. it is a metaphor for the slaughter of the inhabitants of Jerusalem, cf. 7:32; 19:6

3. it is a burial place of the dead of Jerusalem, cf. 19:11-12

▣ "the court of the Lord's house" The temple of Jeremiah's day was Solomon's temple. It had several outer courts where the people of Israel could gather. Jeremiah is said to proclaim YHWH's message there several times (cf. 7:2; 26:2).

19:15 "stiffened their necks so as not to heed My words" The covenant people refused to hear and respond to the covenant God (cf. 7:26; 17:23; Neh. 9:17). They were His people in name only!

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 20:1-61When Pashhur the priest, the son of Immer, who was chief officer in the house of the Lord, heard Jeremiah prophesying these things, 2Pashhur had Jeremiah the prophet beaten and put him in the stocks that were at the upper Benjamin Gate, which was by the house of the Lord. 3On the next day, when Pashhur released Jeremiah from the stocks, Jeremiah said to him, "Pashhur is not the name the Lord has called you, but rather Magor-missabib. 4For thus says the Lord, 'Behold, I am going to make you a terror to yourself and to all your friends; and while your eyes look on, they will fall by the sword of their enemies. So I will give over all Judah to the hand of the king of Babylon, and he will carry them away as exiles to Babylon and will slay them with the sword. 5I will also give over all the wealth of this city, all its produce and all its costly things; even all the treasures of the kings of Judah I will give over to the hand of their enemies, and they will plunder them, take them away and bring them to Babylon. 6And you, Pashhur, and all who live in your house will go into captivity; and you will enter Babylon, and there you will die and there you will be buried, you and all your friends to whom you have falsely prophesied.'"

20:1 "Pashhur" There are several people in the OT with this name.

1. In this text a priest whose task was to maintain order in the temple (cf. 29:26), vv. 1,2,3,6.

2. Another priest in Jeremiah's day, but with a different father, 21:1; 38:1; Neh. 11:12.

KB 980 quotes two authors who speculate that Pashhur is an Egyptian name (cf. JPSOA marginal note), "son of Horus." If so, this is a strange name for a priest of YHWH (possibly part of a pro-Egyptian faction). Most scholars simply say the meaning is unknown.

Jeremiah renames him "terror on every side," cf. vv. 3-6.

▣ "heard Jeremiah prophesying these things" This goes back to chapter 18 or 19, or both.

20:2 Although YHWH promised to protect Jeremiah (cf. 1:18-19), it did not mean he would not emotionally and physically suffer!

▣ "stocks" This word (BDB 246) refers to wooden bars with holes in them for the hands, feet, and neck. These holes were spread widely apart to increase pain and discomfort. The pain was both physical and mental! In II Chr. 16:10 a false prophet was put in them (or it). Jeremiah was being treated as a "false prophet." This is what bothered him so badly!

The JPSOA translates this word as "cell" and sees it as a small room of confinement. The LXX also has "dungeon," but "stocks" in a footnote.

20:4-6 These verses describe the terror (BDB 159 II).

1. his friends will die by the invaders' (i.e., Babylon), sword, while you watch

2. Judah's remaining population will be exiled to Babylon

3. all the wealth of Jerusalem (including the temple) will be carried to Babylon

4. Pashhur and his family will be exiled and die in Babylon

20:4 "hand" See Special Topic at 1:9.

20:6 "you have falsely prophesied" Exactly how this priestly temple official "prophesied" is uncertain. But he would bear the curse of Deut. 13:1-5 for it! The false prophecy was related to the stability of the temple and Jerusalem (possibly quoting Isaiah's message to Hezekiah, i.e., Isaiah 36-39). It was a message of hope and faith, but at this point in time, it was not YHWH's message (cf. 14:14-16)!

NASB (UPDATED) TEXT: 20:7-137O Lord, You have deceived me and I was deceived; You have overcome me and prevailed. I have become a laughingstock all day long; Everyone mocks me.8For each time I speak, I cry aloud; I proclaim violence and destruction, Because for me the word of the Lord has resulted In reproach and derision all day long.9But if I say, "I will not remember Him Or speak anymore in His name," Then in my heart it becomes like a burning fire Shut up in my bones; And I am weary of holding it in, And I cannot endure it.10For I have heard the whispering of many, "Terror on every side! Denounce him; yes, let us denounce him!" All my trusted friends, Watching for my fall, say: "Perhaps he will be deceived, so that we may prevail against him And take our revenge on him."11But the Lord is with me like a dread champion; Therefore my persecutors will stumble and not prevail. They will be utterly ashamed, because they have failed, With an everlasting disgrace that will not be forgotten.12Yet, O Lord of hosts, You who test the righteous, Who see the mind and the heart; Let me see Your vengeance on them; For to You I have set forth my cause.13Sing to the Lord, praise the Lord!For He has delivered the soul of the needy oneFrom the hand of evildoers.

20:7-13 This is another complaint/lament. Even those called by God experience doubt and fear! He feels that YHWH has

1. deceived him - BDB 834, KB 984, Pielperfect and Niphalimperfect (this is an intensified form of a strong verb often used of seduction; it refers to his call in chapter 1)

2. overcome him - BDB 304, KB 302, Qalperfect

3. prevailed against him - BDB 407, KB 410, Qal imperfect

The results (cf. vv. 7-8) are that

1. he has become a laughingstock all day long (cf. 48:26,39; Lam. 3:14)

2. everyone mocks him (cf. Lam. 3:14)

3. he is reproached

4. he is derided

Verst 10 describes the fear he feels as he hears people whispering their curses.

1. he has described his own situation by the very words YHWH used to rename Pashhur (i.e., "terror on every side!")

2. they denounce him

3. his friends are watching for him to fall

4. they hope to prevail against him

5. they hope to take revenge against him

Since the current canonical structure of Jeremiah is an anthology of his poetic messages, vv. 7-13 are obviously placed here because of the "catch-word" Magor-missabib of vv. 3 and 10 (cf. 6:25; 46:5; 49:29).

20:9 Jeremiah tries to express both the pain and joy of being YHWH's spokesperson. Remember this is highly figurative poetry.

1. he tries to forget YHWH

2. he tries not to speak His words anymore

But he cannot! They are like a burning fire shut up in his bones. He cannot hold them back. He must speak (cf. Amos 3:8).

Many of us who feel called to preach/teach/share know these thoughts and feelings.

This adulation is because YHWH has delivered the soul of the needy one from the hand of evil doers.

What a wild swing of emotions is expressed in these verses. From complete discouragement in YHWH in v. 7 to joyous praise in v. 13. This wild swing continues in the next poem (vv. 14-18). Jeremiah was a highly emotional person.

NASB (UPDATED) TEXT: 20:14-1814Cursed be the day when I was born; Let the day not be blessed when my mother bore me!15Cursed be the man who brought the news To my father, saying, "A baby boy has been born to you!"And made him very happy.16But let that man be like the cities Which the Lord overthrew without relenting, And let him hear an outcry in the morning And a shout of alarm at noon;17Because he did not kill me before birth, So that my mother would have been my grave, And her womb ever pregnant.18Why did I ever come forth from the womb To look on trouble and sorrow, So that my days have been spent in shame?

20:14-18 These verses continue the lament begun in 15:10. Remember these are hyperbolic poetic images! The questions are "Why is he so sad? Is it his personal life or the terrible judgment coming to Judah and Jerusalem?"

20:16 The first two lines refer to YHWH's destruction of the cities of the plain in Gen. 19:24-28.

Some suggest that "man" be emendated to "day," but there is no textual or versional evidence.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Brief outline of messages to Judah's royal house, cf. 21:11-23:8

1. Zedekiah (Mattaniah) - 21:1-14

2. Jehoahaz (Shallum) - 22:10-12

3. Jehoiakim (Eliakim) - 22:13-19

4. Jehoiakim (Coniah) - 22:24-30

B. Zedekiah (BDB 843), another of Josiah's sons, was placed on the throne by Nebuchadnezzar II, king of Babylon (cf. II Kgs. 24:17). He reigned from 597-586 b.c. He was king when Jerusalem fell. He was loyal to Babylon for eight years. Then a pro-Egyptian nationalist party persuaded him to revolt. See Appendix Four: Kings of the Divided Monarchy.

C. This section of Jeremiah is much more clearly linked to its historical settings. The specifics of

1. time

2. place

3. proper names

abound!

D. The house of David had all the wonderful ("eternal") promises of II Samuel 7, but they too were conditional!

E. Remember that Nebuchadnezzar's army captured Jerusalem several times: 605 b.c., 597 b.c., 586 b.c., and 582 b.c. They destroyed the city and temple in 586 b.c.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 21:1-21The word which came to Jeremiah from the Lord when King Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the priest, the son of Maaseiah, saying, 2"Please inquire of the Lord on our behalf, for Nebuchadnezzar king of Babylon is warring against us; perhaps the Lord will deal with us according to all His wonderful acts, so that the enemy will withdraw from us."

21:1 "Pashhur" This is different from the priest/false prophet by the same name in 20:1 (see note there).

▣ "Zephaniah" This priest is also mentioned in 29:25,29; 37:3; 52:24; II Kgs. 25:18-21. He was assistant to the High Priest.

21:2 "inquire" This Qal imperative (BDB 205, KB 233) means to petition God on behalf of another (cf. 37:7; Ezek. 20:1,3). One Aramaic Targum translates it as "pray." Zedekiah requests that YHWH act on Judah's behalf against Babylon as He had done in the past (i.e., Isaiah 36-39). It was part of the covenant promises especially related to the conquest of Canaan in II Kings 18 from Isaiah to Hezekiah.

▣ "Nebuchadnezzar" The spelling here is closer to the Babylonian spelling. It (BDB 613, KB 660) means "Nebo protect the boundary" or "Nebo protect the heir to the crown." See Appendix Three: A Brief Historical Survey of the Powers of Mesopotamia. The normal Hebrew spelling with an "N" may reflect a sarcastic corruption, "Nebo protect my mule." The Jews loved to add vowels or consonants that made a name refer to something shameful.

▣ "wonderful acts" The king was hoping for a repeat of Isa. 37:36-37 or the "Holy War" of the Exodus or Joshua's conquest of Canaan (cf. 32:16-25).

NASB (UPDATED) TEXT: 21:3-73Then Jeremiah said to them, "You shall say to Zedekiah as follows: 4'Thus says the Lord God of Israel, "Behold, I am about to turn back the weapons of war which are in your hands, with which you are warring against the king of Babylon and the Chaldeans who are besieging you outside the wall; and I will gather them into the center of this city. 5I Myself will war against you with an outstretched hand and a mighty arm, even in anger and wrath and great indignation. 6I will also strike down the inhabitants of this city, both man and beast; they will die of a great pestilence. 7Then afterwards," declares the Lord , "I will give over Zedekiah king of Judah and his servants and the people, even those who survive in this city from the pestilence, the sword and the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their foes and into the hand of those who seek their lives; and he will strike them down with the edge of the sword. He will not spare them nor have pity nor compassion."'

21:4-7 This is not the answer from YHWH that Zedekiah was praying for. He wanted covenant mercy and promises without covenant faith and faithfulness!

YHWH spells out in graphic terms the "wonderful acts" He will do to faithless Judah/Jerusalem.

1. YHWH will not fight for Judah but will be with the Babylonian army (cf. 32:5; 33:5; 37:8-10; 38:2,17,18).

2. YHWH's actions and emotions are described as (see Special Topic at 1:9)

a. an outstretched hand (cf. Exod. 6:6)

b. a mighty arm (cf. Deut. 4:34; 5:15; 7:19; 11:2; 26:8)

c. angry

d. full of wrath

e. greatly indignant

f. setting His face against Jerusalem, v. 10

g. for harm and not for good, v. 10

h. giving Jerusalem to the king of Babylon to burn, v. 10

3. Like "Holy Way" (cf. Joshua 6), all that breathes, human and animal, will die.

4. The Davidic seed, Zedekiah, and his house and the survivors of the siege will be exiled.

5. Nebuchadnezzar will act as YHWH's representative in judgment.

a. will not spare

b. will not have pity

c. will not have compassion (cf. 13:14; 16:5)

This is what the covenant people could not comprehend. YHWH, their God, fighting against them and His own temple! They had missed the key ingredients of

21:4 "Chaldeans" This was the racial identity of southern Babylon; later the term became the title of the entire nation.

Herodotus (450 b.c.), Hist. I, uses this term to refer to an ethnic group (cf. II Kgs. 24:1-4; Dan. 5:30) as well as a priestly class (cf. Dan. 2:2; 3:8; 4:7; 5:7,11) whose usage goes back to Cyrus II. Even before this Assyrian records used the term (BDB 505) in an ethnic sense (cf. R. K. Harrison, Introduction to the Old Testament, p. 1113). Also read the good discussion of the possibility of a confusion of two similar terms (i.e., Kal-du vs. Kasdu) in The Expositors Bible Commentary, vol. 7, pp. 14-15 or Robert Dick Wilson, Studies in the Book of Daniel, series 1.

Because Gen. 11:28 states that Ur of the Chaldeans was the home of Terah and his family, Chaldeans may have been ethnically Semitic (i.e., same racial group as the Hebrews).

21:7 "pestilence, the sword, and the famine" These are the typical description of the results of invasion and siege warfare (cf. 14:12). All of the surrounding villages gathered to the walled cities. Food, water, and sanitation became compromised.

NASB (UPDATED) TEXT: 21:8-108"You shall also say to this people, 'Thus says the Lord , "Behold, I set before you the way of life and the way of death. 9He who dwells in this city will die by the sword and by famine and by pestilence; but he who goes out and falls away to the Chaldeans who are besieging you will live, and he will have his own life as booty. 10For I have set My face against this city for harm and not for good," declares the Lord . "It will be given into the hand of the king of Babylon and he will burn it with fire."'

21:8-10 This describes the conditional nature of the covenant. A good parallel text is Deut. 30:15-18. I have included my notes from that commentary here.

Deut. 30:15 "I have set before you today life and prosperity or death and adversity" Even covenant Israel had to choose! This is referring to the blessing and cursing (cf. Deuteronomy 27-28). Remember the choice is set in a covenant of grace. This is very similar to Wisdom Literature's idiom of the "two ways" (cf. Pro. 4:10-19; Jer. 21:8; Matt. 7:13-14). Our choices show who we are! How we respond to life's inexplicable "in and outs" reveals our spiritual orientation!

30:16-18 These verses are a summary of covenant conditions and consequences:

Notice how v. 20 reinforces these covenant responsibilities so that the Patriarchal blessing can be fulfilled! This terminology is characteristic of Deuteronomy.

In this context the term "life" refers to physical deliverance from death at the hands of the Babylonian army. The Deuteronomy passage refers to the blessings of the obeyed covenant of Leviticus 26 and Deuteronomy 27-29.

21:9 "he who goes out. . .will live" Jeremiah is asserting YHWH's promise that if they surrender (cf. 38:2; 39:18; 45:5) they will be exiled but will live.

NASB (UPDATED) TEXT: 21:11-1211"Then say to the household of the king of Judah, 'Hear the word of the Lord,12O house of David, thus says the Lord:
"Administer justice every morning;
And deliver the person who has been robbed from the power of his oppressor,
That My wrath may not go forth like fire
And burn with none to extinguish it,
Because of the evil of their deeds.

21:11-14 These are words to the royal Davidic house. Some English translations have one strophe, some two. The reason this information is important is that each strophe, like each paragraph, has one main truth/point. Outlining by strophe/paragraph an interpreter can find the intent of the original author more clearly.

21:12 YHWH seems still to hold open the chance that Judah's leadership may repent, as seen in their actions.

2. deliver the person who has been robbed from the power of the oppressor (BDB 664, KB 717, Hiphilimperative

If they change (cf. I Kgs. 6:12-13) then YHWH will relent of the judgment He plans to send but if not, "wrath. . .fire" (cf. 4:4).

NASB (UPDATED) TEXT: 21:13-1413"Behold, I am against you, O valley dweller, O rocky plain," declares the Lord, "You men who say, 'Who will come down against us? Or who will enter into our habitations?'14But I will punish you according to the results of your deeds," declares the Lord, "And I will kindle a fire in its forest That it may devour all its environs."'"

21:13-14 These two verses address those Judeans who live in the hills and remote valleys of Judah. They thought they would be safe, but not so!

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Brief outline of messages to Judah's royal house, cf. 21:11-23:8

1. Zedekiah (Mattaniah) - 21:1-14

2. Jehoahaz (Shallum) - 22:10-12

3. Jehoiakim (Eliakim) - 22:13-19

4. Jehoiakim (Coniah) - 22:24-30

B. Zedekiah (BDB 843), another of Josiah's sons, was placed on the throne by Nebuchadnezzar II, king of Babylon (cf. II Kgs. 24:17). He reigned from 597-586 b.c. He was king when Jerusalem fell. He was loyal to Babylon for eight years. Then a pro-Egyptian nationalist party persuaded him to revolt. See Appendix Four: Kings of the Divided Monarchy.

C. This section of Jeremiah is much more clearly linked to its historical settings. The specifics of

1. time

2. place

3. proper names

abound!

D. The house of David had all the wonderful ("eternal") promises of II Samuel 7, but they too were conditional!

E. Remember Nebuchadnezzar's army captured Jerusalem several times: 605 b.c., 586 b.c., and 582 b.c. They destroyed the city and temple in 586 b.c.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 22:1-71Thus says the Lord, "Go down to the house of the king of Judah, and there speak this word 2and say, 'Hear the word of the Lord, O king of Judah, who sits on David's throne, you and your servants and your people who enter these gates. 3Thus says the Lord, "Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place. 4For if you men will indeed perform this thing, then kings will enter the gates of this house, sitting in David's place on his throne, riding in chariots and on horses, even the king himself and his servants and his people. 5But if you will not obey these words, I swear by Myself," declares the Lord, "that this house will become a desolation."'" 6For thus says the Lord concerning the house of the king of Judah:"You are like Gilead to Me,Like the summit of Lebanon;Yet most assuredly I will make you like a wilderness,Like cities which are not inhabited.7"For I will set apart destroyers against you,Each with his weapons;And they will cut down your choicest cedarsAnd throw them on the fire.

▣ "the stranger, the orphan, or the widow" This is a key phrase from Deuteronomy. It characterized YHWH's action and care (Deut. 10:18; Ps. 146:8-10). It is mentioned several times in Deuteronomy.

1. help them - 14:29; 24:17,19

2. rejoice with them - 16:1

3. special offering for them - 26:12-13

4. cursings if one distorts their justice - 27:19

22:4 "if" The verse states the conditional element which is related to the actual doing of the covenant commands of v. 4. Verse 4 is first found in 17:25.

▣ "then" Here are the promises to the king if he will be faithful to the covenant.

1. kings (i.e., generations of kings) will enter the gates of this house

2. sit on David's throne

3. riding in chariots and on horses with his household

22:5 Again the conditional "if." YHWH swears (BDB 989, KB 1396, Niphalperfect) by Himself that if covenant faithlessness continues, Jerusalem and the temple will become a desolation (BDB 352)! YHWH's oath has a sense of certainty and finality (cf. Gen. 22:16; Amos 6:8; Heb. 6:13).

3. YHWH will consecrate (i.e., "set apart for His service," BDB 872, KB 1073, Pielperfect, cf. 6:4) the armed destroyers (i.e., this is "holy war" terminology. The point being YHWH is not on Judah's side).

a. cut down your best forest (i.e., cities, cf. Isa. 10:33-34)

b. burn them

Just a textual note, the last verb of v. 6, "inhabited" (BDB 442, KB 442), in the MT, is a Niphal participle, singular, but the Masoretic scholars suggested (Qere) a Niphalperfect, plural.

▣ "You are like Gilead to Me" These first two lines of poetry in v. 6b and c are parallel and address the royal house. The imagery is that as Gilead and Lebanon were beautiful and forested, so too, the house (palace) of Judah. But it will be destroyed! The house of the king (physical and seed) and the house of the Lord will both be destroyed! Leviticus 26 and Deuteronomy 27-28 have come to painful reality!

NASB (UPDATED) TEXT: 22:8-98"Many nations will pass by this city; and they will say to one another, 'Why has the Lord done thus to this great city?' 9Then they will answer, 'Because they forsook the covenant of the Lord their God and bowed down to other gods and served them.'"

Moses' prayer of intercession for Israel entreated YHWH about this very issue (cf. Exod. 32:11-13) and YHWH changed His mind (cf. Exod. 32:14). But the covenant people had become so idolatrous (cf. 1:16; 5:19; 8:2; 16:11) and rebellious that only radical surgery could save their corporate life.

Remember, in that day every nation had its own national deity. The more powerful deity won the battles for its people. Some might think that YHWH was weak because

1. the northern kingdom (Israel) was exiled by Assyria

2. the southern kingdom (Judah) was defeated and exiled several times by Babylon (605, 597, 586, 582 b.c.)

The real problem was the sin of the covenant people (cf. v. 9; II Chr. 34:25), not YHWH!

NASB (UPDATED) TEXT: 22:1010Do not weep for the dead or mourn for him,But weep continually for the one who goes away; For he will never return Or see his native land.

22:10-12 This brief poem and prose conclusion addresses the issue of the Davidic seed (Shallum or Jehoahaz, son of Josiah) exiled! This seems to violate II Sam. 7:13-17, but the reality of Ezekiel 18 must also be taken into account. YHWH's promises are sure but they are conditional in relation to individual leaders' volition. Sin has consequences!

There is a series of commands in v. 10.

1. do not weep for the dead - BDB 113, KB 129, Qal imperfect used in a jussive sense

2. do not mourn for him - BDB 626, KB 678, Qal imperfect used in a jussive sense

The king shall never return from captivity! There may be a word play on "return" (BDB 996, KB 1427), which can mean

1. repent

2. return

He was capable of neither!

The AB and UBS Handbook suggest that "the dead" of v. 10a refers to King Josiah, killed by the Egyptian army at Megiddo in 609 b.c. (Cf. II Kgs. 23:28-35; II Chr. 35:20-25). The phrase "who departs" (v. 10b) refers to Jehoahaz (Shallum, cf. I Chr. 3:15), who was Josiah's son who succeeded him but was exiled to Egypt three months later by Pharaoh Necho (cf. II Kgs. 23:31-34; II Chr. 36:2-4).

NASB (UPDATED) TEXT: 22:11-1211For thus says the Lord in regard to Shallum the son of Josiah, king of Judah, who became king in the place of Josiah his father, who went forth from this place, "He will never return there; 12but in the place where they led him captive, there he will die and not see this land again.

NASB (UPDATED) TEXT: 22:13-1713"Woe to him who builds his house without righteousness And his upper rooms without justice, Who uses his neighbor's services without pay And does not give him his wages,14Who says, 'I will build myself a roomy houseWith spacious upper rooms,And cut out its windows, Paneling it with cedar and painting it bright red.' 15Do you become a king because you are competing in cedar? Did not your father eat and drink And do justice and righteousness? Then it was well with him. 16He pled the cause of the afflicted and needy; Then it was well. Is not that what it means to know Me?" Declares the Lord.17"But your eyes and your heart Are intent only upon your own dishonest gain, And on shedding innocent blood
And on practicing oppression and extortion."

22:13-23 This long strophe is addressed to King Jehoiakim and is related to the Davidic promises of II Samuel 7.

2. so opposite of Josiah (cf. vv. 15-16) who "knew" (BDB 395) YHWH. To know YHWH is to live in covenant obedience and compassion. David's reign is described by these terms in II Sam. 8:15.

a. Josiah did justice

b. Josiah did righteousness

c. Josiah pled the cause of

(1) the afflicted

(2) the needy

d. it was well with him (vv. 15d, 16b)

3. Jehoiakim (v. 17)

a. intent on dishonest gain

b. shed innocent blood

c. practiced oppression

d. practiced extortion (note 5:20,29, like King, like people)

4. results

a. no lament for him in his death (v. 18)

b. had a donkey's burial (v. 19)

c. no one to lament (v. 20) because all political alliances (i.e., "lovers") have been crushed

5. YHWH spoke to him (v. 21) or a way of referring to Jerusalem

a. in your prosperity

b. in your youth

c. but he would not (same verb)

(1) listen

(2) obey

22:16

NASB, NJB"Is not that what it means to know Me?"NKJV"Was not this knowing Me?"NRSV"Is not this to know me?"TEV"That is what it means to know the Lord"JPSOA"That is truly heeding Me"JPSOA(footnote)"That is the reward for heeding Me"LXX"Is not this so, because you do not know me?"REB"Did not this show he knew me?"

The MT has "not this to know me?" Knowing YHWH involves several aspects.

NASB (UPDATED) TEXT: 22:18-2318Therefore thus says the Lord in regard to Jehoiakim the son of Josiah, king of Judah,"They will not lament for him:'Alas, my brother!' or, 'Alas, sister!'They will not lament for him:'Alas for the master!' or, 'Alas for his splendor!'19He will be buried with a donkey's burial,Dragged off and thrown out beyond the gates of Jerusalem.20Go up to Lebanon and cry out,And lift up your voice in Bashan;Cry out also from Abarim,For all your lovers have been crushed.21I spoke to you in your prosperity;But you said, 'I will not listen!'This has been your practice from your youth,That you have not obeyed My voice.22The wind will sweep away all your shepherds,And your lovers will go into captivity;Then you will surely be ashamed and humiliatedBecause of all your wickedness.23You who dwell in Lebanon,Nested in the cedars,How you will groan when pangs come upon you,Pain like a woman in childbirth!"

22:20-23 The NJB thinks that these verses address Jehoiachin, who reigned only three months, before being removed and exiled by Nebuchadnezzar. However, the TEV and UBS Handbook think these verses are addressed to Judah/Jerusalem (feminine singular verbs).

It is difficult to know exactly which verses refer to which Davidic king. The NKJV version simply titles the section "Message to the sons of Josiah."

22:20 There are three mountain ranges mentioned.

1. Lebanon (i.e., Mt. Hermon or its foothills)

2. Bashan (i.e., mountains in TransJordan to the northwest)

3. Abarim (i.e., mountains of Moab, cf. Num. 27:12; Deut. 32:49)

One wonders why these places?

1. the higher elevations were used as places of Ba'al worship

2. these are the places to which some Judeans fled to hide from and escape the invasion

3. this is sarcasm of the grief Judah felt over the loss of her foreign alliances

4. they describe the full extent of David's kingdom and the limits of the Promised Land

▣ "your lovers" This refers to all of Judah's political alliances (cf. 2:25; 3:1) in the armies of foreign nations instead of YHWH (cf. Ps. 20:7; 33:16-17; Isa. 31:1; also note Eccl. 9:11).

22:21 "I will not listen!

This has been your practice from your youth" The covenant people had been a stiffnecked, rebellious people (cf. 7:22-26) from the beginning (i.e., two early examples: Exodus 32 and Numbers 16).

22:23 "You who dwell in Lebanon,
Nested in the cedars" This seems to be a literary figure of speech referring to the royal family in Jerusalem. The king's palace was known as "the House of the Cedars of Lebanon" (cf. I Kgs. 7:2; 10:17).

NASB, NKJV,NJB, LXX,Peshitta,Vulgate"How you will groan"NKJV"How gracious will you be"MT, TEV"How pitied you will be"

The MT has נחנת from חנן, BDB 335, KB 334, Niphal perfect. The LXX reflects ננחת (there are several roots starting with an "n" meaning "groan" (cf. NIDOTTE, vol. 3). Either fits the context and parallelism.

▣ "Pain like a woman in childbirth" This imagery (BDB 408) was used earlier in 4:31; 6:24; 13:21 (also note 30:6; 49:24; 50:43). The pain, though expected, is sudden and intense! The imagery is often used in judgment contexts.

NASB (UPDATED) TEXT: 22:24-3024"As I live," declares the Lord, "even though Coniah the son of Jehoiakim king of Judah were a signet ring on My right hand, yet I would pull you off; 25and I will give you over into the hand of those who are seeking your life, yes, into the hand of those whom you dread, even into the hand of Nebuchadnezzar king of Babylon and into the hand of the Chaldeans. 26I will hurl you and your mother who bore you into another country where you were not born, and there you will die. 27But as for the land to which they desire to return, they will not return to it.28Is this man Coniah a despised, shattered jar?Or is he an undesirable vessel?Why have he and his descendants been hurled outAnd cast into a land that they had not known?29O land, land, land, Hear the word of the Lord!30Thus says the Lord,'Write this man down childless,A man who will not prosper in his days;For no man of his descendants will prosperSitting on the throne of DavidOr ruling again in Judah.'"

22:24-30 This is specifically addressed to Coniah (i.e., Jeconiah, cf. 24:1), also known by his throne name, Jehoiachin (cf. v. 24). He was exiled in 597 b.c. to Babylon (cf. II Kgs. 24:8-17; 25:27-30). Verses 28-30 are poetry, while vv. 24-27 are prose.

22:24 "As I live" This is a recurrent oath formula where YHWH swears by Himself (cf. v. 5; 44:26; 49:13; 51:14; Gen. 22:16; Deut. 32:40; Isa. 45:23; Amos 6:8). It is a word play on His covenant name, YHWH, from the Hebrew verb "to be." Covenant people were "to swear by His name" (cf. 4:2; 12:16; Deut. 6:13; 10:20).

22:24 "signet ring on My right hand" This is Hebrew imagery for the Davidic royal family, especially the current reigning descendant of David (cf. Hag. 2:23).

22:25 Notice how specific and repetitive is the reference to Jehoiachin's captors.

1. into the hand of those who are seeking your life

2. into the hand of those whom you dread

3. into the hand of Nebuchadnezzar, King of Babylon

4. into the hand of the Chaldeans

For the idiom using "hand" see Special Topic at 1:9.

22:27 "they desire" The UBS Handbook for Translators (p. 489) points out that this English phrase is a translation of a Hebrew idiom "they will lift up their souls" (cf. 44:14).

22:28-30 The poem is addressed to Coniah/Jehoiachin (cf. I Chr. 3:16). He has become a vessel of dishonor (cf. 25:34; Hos. 8:8). The potter (YHWH) makes different vessels. Some are spoiled.

1. remade (unfired)

2. destroyed (fired)

The promises of II Samuel 7 are vacated/annulled. No more descendants on the thorne (i.e., he had children but none ruled, cf. v. 30)! This was absolutely shocking to Judeans. YHWH's promise nullified! They forgot that the promises to individuals are always conditional! This opens the theological door for a "new" covenant (cf. 31:31-34; Ezek. 36:22-38)!

It is very clear who is being described but it is not clear who is speaking.

1. the people of Judah/Jerusalem

2. the prophet Jeremiah (cf. v. 29)

22:29 "O land, land, land" The threefold repetition was a Hebraic idiom of intensity (cf. 7:4; Isa. 6:3; Ezek. 21:27), although some grammarians think it was a liturgical chant. It is even possible that "the land" (see Special Topic at 6:18-19) was functioning as a legal witness in this court genre. The land of Palestine is experiencing the judgment of God because of the sin of God's people. The curses of Leviticus 26 and Deuteronomy 27-28 have come in full force! After one reads this text, they are so grateful for Rom. 8:18-25! The new covenant is wonderful!

The word translated "land" has several connotations. See Special Topic at 6:18-19.

22:30 "Write this man down childless" This command from YHWH seems to be unfulfilled because Jehoiachin had several children (cf. I Chr. 3:16-17). However, they never sat on David's throne. A good discussion of the seeming contradiction is found in Hard Sayings of the Bible, p. 310. Another good source for interpreting prophetic literature is D. Brent Sandy, Plowshares and Pruning Hooks, especially pp. 151-154.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The literary context of chapter 23 starts in 21:11-14, which begins YHWH's word to the royal house of Judah.

B. The basic outline of 22:1-23:8

1. Zedekiah, 22:1-9

2. Shallum, 22:10-12 (Jehoahaz)

3. Jehoiakim, 22:13-23

4. Jehoiachim, 22:24-30 (Coniah)

5. Zedekiah, 23:1-8 (although Zedekiah is not mentioned by name in 23:1-8, if the shepherd series continues, he is the object of the message)

C. This chapter is a sharp contrast between the false shepherd and YHWH's Righteous Branch (i.e., Messiah). The contrast is heightened by the use of

1. say - BDB 55, KB 65, used 16 times

2. speak - BDB 180, KB 210, used 5 times

3. prophesy - BDB 612, KB 659, used 6 times

D. This chapter has several titles for Judah's Deity.

1. the Lord God of Israel, v. 2

2. a righteous branch, v. 5

3. the Lord our righteousness (Davidic Messiah's name), v. 6

4. the Lord of hosts, vv. 15,16,36

5. a God who is near, v. 23

6. not a God far off, v. 23

7. the living God, v. 36

8. our God, v. 36

E. In the midst of terrible judgment comes the wonderful promise of YHWH's righteous Branch! There is hope; there will be salvation; there will be justice! A new day will arise from the ashes of judgment.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 23:1-41"Woe to the shepherds who are destroying and scattering the sheep of My pasture!" declares the Lord. 2Therefore thus says the Lord God of Israel concerning the shepherds who are tending My people: "You have scattered My flock and driven them away, and have not attended to them; behold, I am about to attend to you for the evil of your deeds," declares the Lord. 3"Then I Myself will gather the remnant of My flock out of all the countries where I have driven them and bring them back to their pasture, and they will be fruitful and multiply. 4I will also raise up shepherds over them and they will tend them; and they will not be afraid any longer, nor be terrified, nor will any be missing," declares the Lord.

1. the wicked leaders do not attend YHWH's flock. He will attend them for their evil deeds, v. 2

2. the righteous leader will

a. save, v. 6 (i.e., physical deliverance)

b. cause to dwell securely, v. 6

c. return them to the Promised Land, v. 8 (i.e., reflects the land promise of Gen. 12:1-3)

The God who acts, will act (cf. Ezek. 36:22-38)! The Good Shepherd will come (John 10), but He will be rejected (cf. Zechariah 11).

23:3 "I Myself shall gather the remnant of My flock" Notice that the problem of fallen human's, even covenant humans, inability to follow God is answered by God Himself acting on their behalf. This is the "new covenant" of 31:31-34 (cf. Ezek. 36:22-38). The new covenant is based on grace, not performance (i.e., Rom. 3:21-31; Galatians 3; the book of Hebrews).

The term "remnant" has several meanings. See Special Topic at 5:10-13. However, in this context it carries the dual meaning of

1. returnee from exile

2. the faithful followers of YHWH

This chapter makes it hard to distinguish between the return from exile and the future Messianic reign (cf. v. 4).

NASB (UPDATED) TEXT: 23:5-65"Behold, the days are coming," declares the Lord, "When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land.6In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'The Lord our righteousness.'

23:5 "I will raise up for David a righteous Branch" This is literally "sprout," BDB 855. This was a symbol of life out of death. It was used of the Messiah in 33:15-16; Zech. 3:8; 6:12; the same concept but different terms in Isa. 11:1 ("twig," BDB 310 and "shoot," BDB 666); 53:2 ("young plant," BDB 413; "a root," BDB 1057). It (BDB 855) apparently refers to Zerubbabel in Zechariah, but foreshadows the Messiah.

In the midst of oracles of judgment, judgment, judgment, comes hope, promise, and a new leader, a new day! The concept of a Messiah is recurrent in the OT although the term is not. The Aramaic Targums read "Messiah" in this context, paralleling "Branch," which shows the rabbis of that day saw this text as Messianic. See Hard Sayings of the Bible, pp. 343-344, for the title's four different usages.

I would like to add my comments from Isaiah 4:2 which includes brief quotes from Zech. 3:8; 6:12, and a Special Topic.

Isa. 4:2 "the Branch of the Lord" To describe this title (BDB 855, Targums interpreted it as the Messiah) let me quote from my commentary on Daniel and Zechariah where the term is also used (but just a note of caution, we must be careful about assigning a technical meaning everywhere a word or phrase is used-context, context, context is crucial). This term may have developed over time from a reference to ideal abundance to God's special Servant who will restore that abundance (i.e., a shoot, a branch).

Let me share notes from my commentary on Zechariah.

Zech. 3:8 "the Branch" This may be "sprout" (BDB 855). This is another Messianic title (cf. 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15). See full discussion and SPECIAL TOPIC: JESUS THE NAZARENE at Dan. 4:15.

This title is used of Zerubbabel in 6:12 as a symbol of the royal Davidic line. It is surprising that it is used in this context, which emphasizes the priestly aspect of the Messiah. The twin aspects of redeemer (priestly, cf. Isaiah 53) and administrative leader (kingly, cf. Isa. 9:6-7) are merged in the book of Zechariah (cf. chapter 4).

Zech. 6:12 "Branch" This word (BDB 855) means "sprout" (cf. 3:8; 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15). This is a title for the Messiah. In Zechariah it refers to Zerubbabel as a type of the Messiah (cf. Ibn Ezra and Rashi). The name, Zerubbabel, in Akkadian, means "shoot of Babylon." This was possibly a play on his name since he rebuilt the temple in 516 b.c., but it is really an ultimate reference to Jesus. This title and the matching verb ("will branch out," Qal imperfect) appear together in this verse.

Some versions take this verse as a reference to plant growth in the period of restoration (LXX, Peshitta, TEV, NJB, REB, NET Bible). In a sense the Messiah and the age of restoration are lexically linked (first part of v. 2; second part fruitful Promised Land).

This is also from my notes on Isaiah 11:1:

11:1 "a shoot" This rare word found only here in the OT ("twig," "branch," or "shoot" translated "rod" in Pro. 14:3, BDB 310, KB 307), obviously refers to a supernatural Davidic descendant (cf. 6:13; II Samuel 7; Rev. 22:16). Out of this seemingly dead stump (i.e., exiled Judah) will come a new king! This imagery (but different Hebrew word) is seen again in the Suffering Servant Song of Isaiah 52:13-53:12 (i.e., v. 2).

"If the translation 'stump' is correct, then the passage may presume that the Davidic dynasty will (or has) come to an end; this reading would deviate significantly from Isaiah's notion that Davidic kings will reign eternally (cf. II Sam. 7:8-16; Ps. 89:20-37). But the Hebrew 'geza' refers not only to a stump of a tree that has been cut down but also to the trunk of a living tree."

I cannot confirm this meaning for "shoot" unless it is 40:24.

▣ "from the stem of Jesse" Jesse was King David's father. This future descendant is mentioned in v. 10; 9:7; 16:5.

The OT gives the lineage of the Special Coming One, the Anointed One.

1. from the tribe of Judah, Gen. 49:8-12, esp. v. 10 and Rev. 5:5

2. from the family of Jesse, II Samuel 7

The special child of the new age has now been identified as a special ruler. His person will characterize the new age (cf. Jer. 23:5).

▣ "a branch from his roots" The noun "branch," "sprout," or "shoot" (BDB 666, cf. 14:19; 60:21; Dan. 11:7) is parallel to "branch" or "sprout" (BDB 855, cf. 4:2; 61:11). New growth will come! See Special Topic at 4:2.

23:6 "Judah. . .Israel" This would predict the reunited kingdom. The United Monarchy split in 922 b.c. under Solomon's son, Rehoboam, and Jeroboam II, an Ephraimitic labor leader (cf. I Kings 12).

▣ "The Lord our righteousness" This may be a play on the name "Zedekiah," which means "the Lord is righteous," the person Nebuchadnezzar put on the throne to replace Jehoiachin (cf. II Kings 24). It is a descriptive Messianic title in 30:15; 33:16. It is parallel to "a righteous Branch" in v. 5.

23:7,8 This is a repeated literary piece from 16:14-15. The same sentiment is found in Isa. 43:18-19. A new day is coming (cf. 16:14; Hos. 3:4-5)! The new age of the Spirit, the new age of righteousness, the new age of the Messiah is coming!

NASB (UPDATED) TEXT: 23:7-87"Therefore behold, the days are coming," declares the Lord, "when they will no longer say, 'As the Lord lives, who brought up the sons of Israel from the land of Egypt,' 8but, 'As the Lord lives, who brought up and led back the descendants of the household of Israel from the north land and from all the countries where I had driven them.' Then they will live on their own soil."

23:7 "As the Lord lives" See note at 22:24.

23:8 "who brought up and led back" As YHWH's power and grace were seen in the Exodus, so too, in the return from exile!

▣ "from the north land" Assyria and Babylon were to the east of Palestine, but the only land route was from/to the north (i.e., basically following the Euphrates River). This is due to the large desert between Palestine and the mouth of the Tigris and Euphrates Rivers (i.e., Mesopotamia).

▣ "where I had driven them" God is in control of history. Assyria and Babylon were merely His tools of judgment (cf. Isa. 10:5).

NASB (UPDATED) TEXT: 23:9-129As for the prophets: My heart is broken within me, All my bones tremble; I have become like a drunken man, Even like a man overcome with wine, Because of the Lord And because of His holy words.10For the land is full of adulterers; For the land mourns because of the curse. The pastures of the wilderness have dried up. Their course also is evil And their might is not right.11"For both prophet and priest are polluted; Even in My house I have found their wickedness," declares the Lord.12"Therefore their way will be like slippery paths to them, They will be driven away into the gloom and fall down in it; For I will bring calamity upon them, The year of their punishment," declares the Lord.

23:9-32 Jeremiah addresses the false prophets, as they surely condemned him (cf. Example in chapter 28).

23:9 The prophet is speaking of the physical effects of God's message on him. This is much like what happened to Daniel (i.e., Dan. 7:15,28; 8:27; 10:8,16).

1. broken heart (i.e., the center of the intellect, not emotions, cf. 8:18)

2. bones tremble

3. like an intoxicated person (i.e., with YHWH's revelation)

▣"drunken man. . .a man overcome with wine" Drunkenness here is a sign of confusion, but in 25:15 it is a sign of judgment. See Special Topic below.

▣ Lines 6 and 7 give the reason for Jeremiah's distress. He believed God's word! He knew it was true. I so wish modern believers would tremble at God's word (cf. Isa. 66:5). Do we grieve over our own sinful societies and the sure wrath of God that will come (i.e., Romans 1-2; Gal. 6:7)?

▣ "land mourns" This is parallel to 10c, "dries up." This is part of the curses of Lev. 26:4,19-20; Deut. 28:23-24; 29:20-21; and Rom. 8:18-22!

NASB"Their course also is evil,
And their might is not right"NKJV"Their course of life is evil.
And their might is not right"TEV"they live wicked lives and misuse their power"NJB"They are prompt to do wrong,
Make no effort to do right"JPSOA"For they run to do evil.
They strain to do wrong"

There is no verb in these last two lines of v. 10. It seems that Jeremiah has changed imagery from nature disrupted to humans disrupted! Neither is what YHWH intended in Gen. 1:31!

23:11 It is a common theme in Jeremiah to condemn both prophet and priest (cf. 2:8). What a terrible situation! The people only hear the false words.

The prophets of Israel are described in v. 12 and the prophets of Judah in v. 14. YHWH's judgment falls on both in v. 15.

One wonders about the historical setting of this strophe. It seems to assume Israel was still in the land. The time element of Hebrew verbs is totally related to the context. Jeremiah had his ministry soon after Josiah became king (+ 626 b.c.). The northern kingdom of Israel was exiled in 722 b.c. by Assyria. This reference is not a "history thing" (western mindset), but a "theme thing" (eastern mindset).

Possibly the reason for mentioning the prophets of Israel is that the prophets of Judah should have learned from other's judgment (cf. 3:6-10; Ezek. 23:4-49).

23:12 "slippery paths" This is a Hebrew idiom of sinful living (cf. 13:16; Ps. 35:6; 73:18; Pro. 4:19). It is the opposite of "faith," which is "to be firm" or "to be sure" (see Special Topic at 15:18). God's word/will was like a clearly marked path (cf. Ps. 119:105; Pro. 6:23).

NASB (UPDATED) TEXT: 23:13-1513"Moreover, among the prophets of Samaria I saw an offensive thing: They prophesied by Baal and led My people Israel astray.14Also among the prophets of Jerusalem I have seen a horrible thing: The committing of adultery and walking in falsehood; And they strengthen the hands of evildoers, So that no one has turned back from his wickedness. All of them have become to Me like Sodom, And her inhabitants like Gomorrah.15Therefore thus says the Lord of hosts concerning the prophets,'Behold, I am going to feed them wormwoodAnd make them drink poisonous water,For from the prophets of JerusalemPollution has gone forth into all the land.'"

23:13 "Samaria" This was the capital of the northern kingdom and used as a symbol for the nation as a whole.

▣ "They prophesied by Baal" This refers to Canaanite fertility worship (cf. 2:8). See Special Topic at 2:20.

▣ "astray" This verb (BDB 1073, KB 1766, Hiphilimperfect) denoted mental and moral confusion and the resulting poor choices (cf. II Kgs. 21:9; Isa. 3:12; 9:16; Jer. 23:13,32; 42:20; Amos 2:4; Micah 3:5). The people of Judah were morally responsible for their choices, but they also had been led astray by people they trusted!

23:14 This verse describes the prophets of Judah (i.e., involved in Ba'al worship like Israel).

Every generation of believers must decide to whom they will listen and respond. There are charlatans, deceivers, crooks. How does a believer know who to believe! Here are some Scriptural guidelines.

1. the accuracy of their predictions, cf. Deut. 13:1-5; 18:18-22 (this does not relate to conditional prophecies like Jonah's)

2. lifestyle, cf. Jer. 23:13-22; Matt. 7:15-23

3. content of the message (for NT), cf. I Cor. 12:3; 15:3-4; I John 4:1-3

See Grant Osborne, The Hermeneutical Spiral, pp. 210-211, "The Characteristics of False Prophets."

23:15 This verse describes what YHWH will do to these false prophets (cf. 9:15).

1. feed them wormwood

2. make them drink poisonous water

He gives them a taste of their own actions. They taught poison, now they must drink it themselves (cf. 17:10; Gal. 6:7). False teaching spreads like gangrene!

NASB (UPDATED) TEXT: 23:16-2216Thus says the Lord of hosts, "Do not listen to the words of the prophets who are prophesying to you. They are leading you into futility; They speak a vision of their own imagination, Not from the mouth of the Lord.17They keep saying to those who despise Me, 'The Lord has said, "You will have peace";And as for everyone who walks in the stubbornness of his own heart,They say, 'Calamity will not come upon you.'18But who has stood in the council of the Lord, That he should see and hear His word? Who has given heed to His word and listened?19Behold, the storm of the Lord has gone forth in wrath, Even a whirling tempest; It will swirl down on the head of the wicked.20The anger of the Lord will not turn back Until He has performed and carried out the purposes of His heart; In the last days you will clearly understand it.21I did not send these prophets, But they ran. I did not speak to them, But they prophesied.22But if they had stood in My council, Then they would have announced My words to My people, And would have turned them back from their evil way And from the evil of their deeds.

23:16 "They speak a vision of their own imagination" They speak in God's name but the message is their own (cf. v. 25; 5:31; 14:14; Ezek. 13:2,17).

▣ "futility" This verbal (BDB 211, KB 236, Hiphilparticiple) occurs only here. The Qal form occurs in 2:5. The noun form (BDB 210) is used of the nothingness of idols.

▣ Judeans are not to "listen" (BDB 1033, KB 1570, Qalimperfect used in a jussive sense) because they are prophesying (BDB 612, KB 659, Niphalparticiple, see Appendix Two) falsehoods. This is recorded in v. 17b (cf. 6:14; 8:11; 14:13-14). The Babylonians

1. will invade

2. will capture Judah and her leaders

3. will destroy Jerusalem and the temple

4. will exile most of the population

5. will take the temple treasures to the temple of Marduk in Babylon as spoils

▣ "They speak a vision of their own imagination" "Imagination" is literally "heart." One wonders if they knew it was a false vision. Were they self-duped or intentionally lying? Verse 17 implies they knew it was a false message of hope (cf. v. 21,26).

NASB, NKJV,NJB, JPSOA"to those who despise Me,
The Lord has said"LXX, NRSV,REB"to those who despise the word of the Lord"

The UBS Text Project gives the first option (NASB) a "C" rating. The difference is a matter of vowel choice, not a consonantal change. The NET Bible prefers option #2 (LXX).

▣ "You will have peace" This was the basic message of the false prophets (cf. 5:12; 6:14; 8:11; 14:13; 28:8-9; Ezek. 13:10). God's word to the wicked is a "fire" and a "hammer" (cf. 23:29).

23:18 Jeremiah is describing his own situation. He did "see" (BDB 1033, KB 1570, Qalimperfect used in a jussive sense) in the council of YHWH (cf. Amos 3:7). He heard YHWH's word (i.e., from Him directly, or a literary way of referring to the "heavenly council" of YHWH and those angels who serve Him (cf. I Kgs. 22:19-23; Job 2:1-6) and performed it/spoke it! YHWH honors those who hear/heed/live His word and will (cf. v. 22).

▣ "in the council of the Lord" This may refer to the heavenly council of YHWH and those angels who surround Him.

23:19-20 This is similar to 30:23-24. The repetition occurs often in Jeremiah, which shows his various sermons and poems were collected and edited after his death or towards the end of his life (cf. vv. 7-8, repeated in 16:14-15; v. 15 repeated in 9:15).

23:20 YHWH's judgment will come (cf. 30:24; Isa. 45:23; 55:11). The time for repentance has past. Judah cannot repent (cf. 13:23). YHWH's only choice for His larger redemptive purpose of using Israel was to destroy and exile the current idolatrous generation. Only radical surgery can save the patient (cf. Isa. 1:5-6).

▣ The last line of v. 20 seems to be a promise of a future time when God's people will, one day, understand

1. His actions and greater purpose (i.e., eschatological, see chapter 17, "God's Plan" in Millard Erickson, Christian Theology, second ed., pp. 371-390; also see Special Topic at 1:5)

2. that they were duped by their false leadership (i.e., Babylonian invasion and exile, cf. 30:23)

The NET Bible (p. 1357) has a good comment about "clearly understand." This is "a Hebrew construction where a noun functions as the object of a verb from the same word root (the Hebrew cognate accusative)." See BDB 106, KB 122, Hithpolelimperfect and BDB 108.

23:21-22 YHWH speaks again, as in vv. 16-18 and also vv. 23-24, 25-32. It is difficult to know how the OT writers received YHWH's revelation. Either they speak in His name and then comment on it or there is a more direct verbal reception of the message. See Hard Sayings of the Bible, chapter 8, pp. 66-69.

This expresses YHWH's immanence! He is the Holy One of Israel, but He is also "Father" (cf. Isa. 57:15).

Some see this brief strophe as YHWH's way of denying that He is just one of many local deities (see SPECIAL TOPIC: MONOTHEISM at 1:5). See chapter 15, "God's Nearness and Distance. . ." in Millard Erickson, Christian Theology, second ed., pp. 327-345.

NASB (UPDATED) TEXT: 23:25-3225"I have heard what the prophets have said who prophesy falsely in My name, saying, 'I had a dream, I had a dream!' 26How long? Is there anything in the hearts of the prophets who prophesy falsehood, even these prophets of the deception of their own heart, 27who intend to make My people forget My name by their dreams which they relate to one another, just as their fathers forgot My name because of Baal? 28The prophet who has a dream may relate his dream, but let him who has My word speak My word in truth. What does straw have in common with grain?" declares the Lord. 29"Is not My word like fire?" declares the Lord, "and like a hammer which shatters a rock? 30Therefore behold, I am against the prophets," declares the Lord, "who steal My words from each other. 31Behold, I am against the prophets," declares the Lord, "who use their tongues and declare, 'The Lord declares.' 32Behold, I am against those who have prophesied false dreams," declares the Lord, "and related them and led My people astray by their falsehoods and reckless boasting; yet I did not send them or command them, nor do they furnish this people the slightest benefit," declares the Lord.

23:25-32 YHWH describes the false prophets. They claim revelation but have none! They even get their message from one another (v. 30). Their message (in dreams) is their own message and it will destroy Judah.

For "dreams" as a method of revelation in the ANE, see John Walton, ANE Thought and the OT, p. 243.

23:25 "I had a dream, I had a dream" This was a claim to divine revelation. Dreams were common ways for God to communicate (cf. Gen. 20:3; 28:12; 31:11,24; 37:5; Deut. 13:1-5). Joseph had dream interpretation as a gift from God (cf. Genesis 40-41), as did Daniel (cf. Daniel 2).

23:26

NASB"is there anything in the hearts of the prophets"NKJV"How long will this be in the heart of the prophets"

Other suggestions by scholars is to supply the missing subject (cf. JPSOA)

1. my word

2. lies (LXX)

3. My name

23:27 "forgot My name" This is that special use of the name to refer to God's covenant relationship and eternal character. Judah was attributing God's acts to Ba'al!

23:29 In this verse YHWH describes His word as

1. a fire (cf. 5:14; 20:9)

2. a hammer which shatters a rock

God's word has results (cf. Isa. 49:2)! The false prophets bring no benefit (cf. v. 32; this is the Hiphilinfinitive absolute and imperfect verb of the same root [BDB 418, KB 420] which denotes intensity). The imagery in the NT of Jesus with a two edged sword coming out of His mouth is the same type of figurative language (cf. Rev. 1:16; 2:12,16; 19:15; Heb. 4:12).

23:30-32 the UBS Handbook says these verses are a summary of YHWH's message against the false, self-deceived prophets (p. 513, this is such a helpful grammatical and syntactical resource for translators and interpreters).

NASB (UPDATED) TEXT: 23:33-4033"Now when this people or the prophet or a priest asks you saying, 'What is the oracle of the Lord?' then you shall say to them, 'What oracle?' The Lord declares, 'I will abandon you.' 34Then as for the prophet or the priest or the people who say, 'The oracle of the Lord,' I will bring punishment upon that man and his household. 35Thus will each of you say to his neighbor and to his brother, 'What has the Lord answered?' or, 'What has the Lord spoken?' 36For you will no longer remember the oracle of the Lord, because every man's own word will become the oracle, and you have perverted the words of the living God, the Lord of hosts, our God. 37Thus you will say to that prophet, 'What has the Lord answered you?' and, 'What has the Lord spoken?' 38For if you say, 'The oracle of the Lord!' surely thus says the Lord, 'Because you said this word, "The oracle of the Lord!" I have also sent to you, saying, "You shall not say, 'The oracle of the Lord!'"' 39Therefore behold, I will surely forget you and cast you away from My presence, along with the city which I gave you and your fathers. 40I will put an everlasting reproach on you and an everlasting humiliation which will not be forgotten."

23:33-40 This strophe presents its message by a series of questions that Judeans ask each other about YHWH's revelation (i.e., what is the oracle of the Lord).

1. prophets

2. priests

3. people

Jeremiah's answer is that there are no more messages to be received, only judgment (i.e., "I shall abandon you," cf. 12:7; 23:39). The religious leaders were making up their own message in YHWH's name (cf. v. 36). They did not really want to hear from Him.

Because of this false message from God, YHWH says

1. I will forget you (this is a perfect verb and in infinitive absolute from the same root)

2. I will cast you away from My presence

3. I will cast away the Jerusalem/temple

4. I will give you an everlasting reproach

5. I will give you an everlasting humiliation, either of which will never be forgotten

Wow! These idolatrous Judeans and their leaders will be permanently cut off. The faithful remnant, though not specifically mentioned, will be restored.

23:33 "oracle" The term (BDB 672 I) meant "to lift up a burden." It is a play on the two uses of this term:

1. a heavy word from God

2. a load that an animal carried

The AB suggests that the Hebrew text be divided in a different way from the MT. If so it could read, "What is the massa" (that is, the utterance of Yahweh? say to them, "you are the massa [that is, the burden], and I will cast you off - Yahweh's word," p. 150). The LXX and Vulgate, followed by NRSV, REB, NET, have, "You are the burden." Hereby the word play on "burden" (BDB 672 I) is made clear.

23:35-36 This is exactly the opposite of the "new covenant" of 31:31-34. Knowledge of the Lord is the exception, not the rule!

23:36 "every man's own word will become the oracle" This very phrase is the reality of a post-modern, western, twenty-first century culture. There are no absolutes! Everyone's opinion has weight and authority! This is a tragedy if there is an inspired revelation from the one true God.

▣ "you have perverted the words of the living God, the Lord of hosts, our God" The verb (BDB 245, KB 253, Qalperfect) means "to turn" or "to overturn." To put this in modern idiom, these false religionists put a "spin" on their words, their interest, their presuppositions, their historical setting, their personal preferences, into God's words (notice the threefold titles. For "Lord of Hosts" see Special Topic at 15:15-18)! The same occurs today by denominations and secularists! Only a commitment to revelation and a knowledge of it can protect a believer.

23:39

NASB"I shall surely forget you and cast you away"NKJV"I, even I, will utterly forget you and forsake you"NRSV"I will surely lift you up and cast you away"TEV"I will certainly pick them up and throw them far away"JPSOA"I will utterly forget you and I will cast you away"

There are several grammatical elements.

1. the first verb, "forget" (BDB 674, KB 728, Qal perfect) is followed by its infinitive absolute of the same root in the MT

2. some Hebrew MSS and the Septuagint change the verb to "lift up" (BDB 669, KB 724), which is the same root as "burden," used in vv. 33 (twice),34,36 (twice), 38 (thrice)

4. the change made by the LXX makes sense in the context of vv. 33-40 (i.e., word play), but does not answer why the infinitive absolute of the verb "forget" is in the text; it is best to go with the MT

23:40 "everlasting" This Hebrew term, 'olam (BDB 761), must always be interpreted theologically in light of

1. the context where it is used

2. the conditional nature of God's covenant with humans (i.e., mercy and repentance are possible)

See Special Topic at 7:7.

▣ "everlasting reproach" The first noun is 'olam (BDB 761), see Special Topic at 7:7. It must be interpreted in specific context because of its wide semantic field.

▣ "everlasting humiliation" The first noun is the same as above. The second noun (BDB 484) is found in this form only here in the OT and means "ignominy." A related root is found in 20:11, where it is translated "eternal dishonor" or "eternal disgrace."

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 24:1-31After Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the officials of Judah with the craftsmen and smiths from Jerusalem and had brought them to Babylon, the Lord showed me: behold, two baskets of figs set before the temple of the Lord! 2One basket had very good figs, like first-ripe figs, and the other basket had very bad figs which could not be eaten due to rottenness. 3Then the Lord said to me, "What do you see, Jeremiah?" And I said, "Figs, the good figs, very good; and the bad figs, very bad, which cannot be eaten due to rottenness."

24:1 "Nebuchadnezzar" See Appendix three, B., 4.

▣ This specifically dates this strophe as 597 b.c (cf. II Kgs. 24:10-16; II Chr. 36:9-10). The king goes by three names

▣ "smith" This ambiguous term (BDB 688, KB 604 II) may refer to a metal worker (NJB, NET). It could also mean "harem" (REB textual marginal note) or possibly "builders" or "engineers."

▣ "two baskets of figs" This is another visual image to communicate God's message vividly to the people of Judah who were left in Jerusalem.

Amos used the same type of imagery in Amos 8:1-3.

▣ "set before the temple of the Lord" These baskets of figs represented two groups of people. They were seen as offerings to YHWH (cf. Deut. 26:2-11), to use for His purposes.

1. good figs - those Judeans already exiled

2. bad figs - those Judeans in Palestine

24:2 "very bad figs" These same inedible, rotten figs are mentioned in 29:17.

NASB (UPDATED) TEXT: 24:4-74Then the word of the Lord came to me, saying, 5"Thus says the Lord God of Israel, 'Like these good figs, so I will regard as good the captives of Judah, whom I have sent out of this place into the land of the Chaldeans. 6For I will set My eyes on them for good, and I will bring them again to this land; and I will build them up and not overthrow them, and I will plant them and not pluck them up. 7I will give them a heart to know Me, for I am the Lord; and they will be My people, and I will be their God, for they will return to Me with their whole heart.

24:5 The good figs are, surprisingly, the Judeans taken into exile. One would have thought the ones left in Palestine were the favored ones, but not so. YHWH will work with the exiles (to whom Ezekiel ministered in Babylon).

▣ "Chaldeans" See Special Topic at

24:6-7 List the promises YHWH makes to the Judeans in exile.

1. He will regard them as "good"

2. He will set His eyes on them for good

3. He will bring them back to Judah

4. He will build them up and not overthrow them

5. He will plant them and pluck them up

6. He will give them a heart to know Him

Verse 7 has several covenant terms. It speaks of a new day of faithfulness and devotion (cf. Ezek. 36:22-38; Jer. 31:31-34). YHWH will give them a "new heart" and a "new mind."

The phrases "build them up" (BDB 124, KB 139); "not overthrow them" (BDB 248, KB 256); "plant them" (BDB 642, KB 694); and "not pluck them up" (BDB 684, KB 737) are also used in Jeremiah's call in 1:10. Here these verbs are preceded by a vision, but there they are preceded by two visions (an almond rod and a boiling pot).

24:7 "they will return to Me" This verb (BDB 996, KB 1427) is used to express true repentance. See Special Topic at 2:22. This involves the mystery of foreknowledge, human free will and predestination (see Special Topics at 18:8).

▣ "with a whole heart" This is a Hebrew idiom of complete devotion (cf. 3:10; I Sam. 7:3; I Chr. 22:19; II Chr. 22:9; Joel 2:12-14). It was used of David's devotion to YHWH but not Solomon who, in his old age, became involved in idolatry (cf. I Kings 11).

NASB (UPDATED) TEXT: 24:8-108"'But like the bad figs which cannot be eaten due to rottenness-indeed, thus says the Lord-so I will abandon Zedekiah king of Judah and his officials, and the remnant of Jerusalem who remain in this land and the ones who dwell in the land of Egypt. 9I will make them a terror and an evil for all the kingdoms of the earth, as a reproach and a proverb, a taunt and a curse in all places where I will scatter them. 10I will send the sword, the famine and the pestilence upon them until they are destroyed from the land which I gave to them and their forefathers.'"

24:8-10 The royal family of Zedekiah and all his helpers will be abandoned (BDB 678, KB 733, Qal imperfect). This verb has a wide semantic field. The context requires "give over" (cf. Num. 21:3,29; Deut. 7:2,23; 31:5; Jdgs. 20:13; etc.). This is so shocking in light of II Samuel 7!

24:8 "the remnant of Jerusalem" See Special Topic at 5:10-13.

▣ "the ones who dwell in the land of Egypt" Who these are depends on to whom verses 8-10 refer. It probably refers to those in Zedekiah's day, after the exile of 597 b.c. If so, then who are "the ones"?

1. those taken into exile by Pharaoh Necho along with Jehoahaz (609 b.c.; cf. II Kgs. 23:31-34)

2. pro-Egypt supporters who fled when they saw Babylon invading

3. a future reference to those who fled to Egypt after the murder of Gedaliah (cf. chapters 40-41)

24:9-10 These two verses describe what YHWH will do to those who remain in Judah and those who fled to Egypt.

1. make them a terror (BDB 266)

2. make them an evil (BDB 949)

3. make them a reproach (BDB 357)

4. make them a proverb (BDB 605)

5. make them a taunt (BDB 1042)

6. make them a curse (BDB 887)

7. send the sword

8. send the famine

9. send the pestilence

This was because of their continuing, unrepentant covenant disobedience. YHWH revoked the covenant promises made to their forefathers (cf. v. 10). Instead of the "nations" seeing YHWH's mercy, grace, and justice in the covenant people, they saw His judgment (cf. Deut. 28:25,37; Ezek. 36:22-38). This very purpose in YHWH's calling Abraham (cf. Gen. 12:3) has been compromised!

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 25:1-71The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon), 2which Jeremiah the prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying, 3"From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, these twenty-three years the word of the Lord has come to me, and I have spoken to you again and again, but you have not listened. 4And the Lord has sent to you all His servants the prophets again and again, but you have not listened nor inclined your ear to hear, 5saying, 'Turn now everyone from his evil way and from the evil of your deeds, and dwell on the land which the Lord has given to you and your forefathers forever and ever; 6and do not go after other gods to serve them and to worship them, and do not provoke Me to anger with the work of your hands, and I will do you no harm. ' 7Yet you have not listened to Me," declares the Lord, "in order that you might provoke Me to anger with the work of your hands to your own harm."

25:1 This is obviously an attempt to date the prophecy historically (cf. v. 3).

1. the fourth year of Jehoiakim (i.e., 605 b.c., same year as the defeat of Egypt at Carchemish; see chart in Appendix One)

2. the first year of Nebuchadnezzar II (see historical survey in Appendix Three)

The poems of Jeremiah have been organized by themes, key words, word plays (sound plays, semantic field). They are not chronological (although the earlier chapters may be).

One tenant in hermeneutical theory is to establish the historical setting and try to identify the reason for the poem/prophecy. When there is no historical item mentioned it becomes theological speculation.

Notice the king of Neo-Babylon is spelled here Nebuchadnezzar. There are always differences when transliterating names. The Babylonian name is Nabu-kudurri-osur, but it is transliterated two different ways in the OT (with an "n" and an "r").

25:2 Jeremiah identifies his audience as

1. all the people of Judah, vv. 1,2

2. all the inhabitants of Jerusalem, v. 2

The first designation would relate to the common people of Judah and the second to her leadership and elite of society.

Notice that in v. 4 he calls them "His servants." YHWH's people are meant to be servants and priests (see Special Topic at 1:5). Jeremiah's twenty-three years of delivering YHWH's revelations had not affected these sin-hardened people.

25:3 "the thirteenth year of Josiah" This would be 627 b.c., the year of Jeremiah's call (cf. 1:1-3).

▣ "even to this day" This phrase (and variations) occurs many times in the OT. For most scholars it shows the presence of a later editor/compiler, but here it is used by an author to refer to his previous ministry. We must always be careful of our assumptions. They are just that! Moderns do not understand ancient literature as well as they think they do!!

▣ "the word of the Lord has come to me" As a modern preacher/teacher, how do I know the Lord has spoken to me, directed me? It is obvious the OT prophets and NT apostles had a unique revelation (see Special Topics at 23:21-22). For those of us who live and serve in the post-apostolic age, our message must be linked to inspired authors and their message. Every text has only one meaning (i.e., the intent of the original author) but many applications. We cannot just say, "God told me!" We must point people to texts that they can evaluate themselves! Texts have priority!

NASB, REB"again and again"NKJV"rising early and speaking"NRSV, JPSOA"I have spoken persistently to you"NJB"I have never tired of speaking to you"

The NKJV is the Hebrew idiom (two infinitive absolutes). It occurs in v. 4; 7:25; 11:7; 26:5. This idiomatic language represents one of the greatest challenges to interpreters because idioms, by their very nature, are not literal. The words have a special meaning. An idiom such as this can be understood because it is repeated and contextually obvious, but others are very difficult

1. to identify as an idiom

2. to ascertain its meaning in context

I am sure when we get to heaven and get to visit with these original authors, we and they, will be shocked by what we think they wrote!

▣ "but you have not listened" This verb (BDB 1033, KB 1570) is a Qalperfect which denoted a settled opposition to hearing and obeying YHWH! These are His people. They have His revelation but they seem not to recognize the choice of "life" or "death" (cf. Deut. 30:15) connected to YHWH's words (cf. Leviticus 26; Deuteronomy 27-28).

For further insights to this verb, see notes in my commentary on Deuteronomy 4:1; 5:1; and 6:5. It is online free in several languages at www.freebiblecommentary.org.

25:5 "dwell in the land which the Lord has given to you and your forefathers forever and ever" This reflects 7:7 (see Special Topic there), which reflects Deut. 4:40. The land was part of the Abrahamic Covenant (cf. Gen. 12:1-3; 15:12-21). It was meant to be a permanent gracious gift, but there were conditions (i.e., covenant obedience, cf. Leviticus 26; Deuteronomy 27-28, 30).

NASB (UPDATED) TEXT: 25:8-118"Therefore thus says the Lord of hosts, 'Because you have not obeyed My words, 9behold, I will send and take all the families of the north,' declares the Lord, 'and I will send to Nebuchadnezzar king of Babylon, My servant, and will bring them against this land and against its inhabitants and against all these nations round about; and I will utterly destroy them and make them a horror and a hissing, and an everlasting desolation. 10Moreover, I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones and the light of the lamp. 11This whole land will be a desolation and a horror, and these nations will serve the king of Babylon seventy years.

25:8-11 YHWH lists the results of their disobedience (v. 8).

1. I will send and take all the families of the north. YHWH controls both Assyria and Babylon, as well as Persia, for His purposes!

2. They will invade, destroy, and exile the people of Palestine.

3. Society will be radically changed from peace to panic.

a. I will take (i.e., "cause to perish") the voice of joy

b. I will take the voice of gladness

c. I will take the voice of the bridegroom

d. I will take the voice of the bride

e. I will take the sound of the millstone

f. I will take the light of the lamp

This means utter destruction (cf. v. 9). The land of promise and abundance will be the land of

1. horror, vv. 9, 11

2. hissing, v. 9

3. everlasting desolation, vv. 9, 11

25:9 "My servant" This is the same title (BDB 712, 713) used of the Messiah in Isaiah 40-66. Here it is not used in a Messianic sense, but is a way of denoting one who fulfills YHWH"s purpose (i.e., 27:6; 43:10; Isa. 13:3).

Cyrus is called "My shepherd" (Isa. 44:28) and "His anointed" (Isa. 45:1) in the same sense. As YHWH used Pharaoh in the Exodus, so He uses these kings.

The one true God (see Special Topic at 1:5) is actively involved in all of human history. The Bible records that aspect of this involvement that relates to redemption through Israel and the Messiah (see Special Topic at 23:5).

▣ "hissing" This Hebrew word (BDB 1057, KB 1657) means "to hiss" (cf. v. 18) or "to whistle." The Jewish Study Bible, at Jer. 18:6, has the footnote, "These actions were performed at the sight of ruin to ward off a like fate from the observer" (p. 964).

▣ "an everlasting desolation" The word translated "everlasting" (BDB 352) must be interpreted in context. It has a wide semantic field. See Special Topic at 7:7.

For a good discussion of the use of hyperbole, see D. Brent Sandy, Plowshares and Pruning Hooks, chapter 2, "What Makes Prophecy Problematic?" (pp. 31-57).

25:11 "seventy years" This time prediction is also mentioned in 29:10; II Chr. 36:21-23; Dan. 9:2; and Zech. 7:5. Seventy is a round number which denotes (1) multiple generations or (2) a complete life (cf. Ps. 90:10; Isa. 23:15). It is interesting that the date of the destruction of the temple by Nebuchadnezzar (i.e., 586 b.c.) is exactly seventy years from the rebuilding of the second temple by Zerubbabel (i.e., 516 b.c., cf. Zech. 1:12).

Remember the ancients used numbers differently than moderns. See the Special Topic: Symbolic Numbers in Scripture at 15:9.

NASB (UPDATED) TEXT: 25:12-1412'Then it will be when seventy years are completed I will punish the king of Babylon and that nation,' declares the Lord, 'for their iniquity, and the land of the Chaldeans; and I will make it an everlasting desolation. 13I will bring upon that land all My words which I have pronounced against it, all that is written in this book which Jeremiah has prophesied against all the nations. 14For many nations and great kings will make slaves of them, even them; and I will recompense them according to their deeds and according to the work of their hands.)'"

25:12-14 Jeremiah records YHWH's commitment to judging Babylon. The same phrase, "an everlasting desolation" from v. 9 is now used of the ones who made Palestine desolate.

Notice that Jeremiah alludes to his own book (i.e., "this book"), but notice Jeremiah is mentioned by name, which implies Baruch (cf. 36:4,29,32) or another editor (i.e., Ezra). The destruction and judgment of Neo-Babylon is predicted and described in chapter 51.

25:13 "against all the nations" Several of the Prophets have chapters about YHWH's judgment of the nations. These nations probably never heard these messages. They are written to show the universal nature of Israel's God. All history is before Him. He is not like the dead, blind, deaf idols; He acts in His world.

The NJB entitles 25:13c-38 "Introduction to the Prophecies Against the Nations." The LXX moves these prophecies from chapters 46-51 in the MT to begin at chapter 25 in the Septuagint.

25:14 This verse is in parentheses in the NASB, NKJV, which denotes the comments of an editor or an aside from Baruch.

▣ "I will recompense them according to their deeds" See full notes at 17:10. We reap what we sow, often in kind!

NASB (UPDATED) TEXT: 25:15-1615For thus the Lord, the God of Israel, says to me, "Take this cup of the wine of wrath from My hand and cause all the nations to whom I send you to drink it. 16They will drink and stagger and go mad because of the sword that I will send among them."

25:15 "this cup of the wine" This is a Hebrew idiom for judgment (cf. 13:13; 51:7; Ps. 75:8; Isa. 51:17,22). Notice it again asserts that YHWH, not the gods of the nations, controls the outcome of wars and international treaties, etc. (cf. v. 28; 1:10; Deut. 32:8).

This same imagery is used of Jesus in the Garden of Gethsemane (cf. Matt. 24:39; also note 20:22).

Notice the number of times the verbs related to drinking/drunkenness are used.

NASB (UPDATED) TEXT: 25:17-2617Then I took the cup from the Lord's hand and made all the nations to whom the Lord sent me drink it: 18Jerusalem and the cities of Judah and its kings and its princes, to make them a ruin, a horror, a hissing and a curse, as it is this day; 19Pharaoh king of Egypt, his servants, his princes and all his people; 20and all the foreign people, all the kings of the land of Uz, all the kings of the land of the Philistines (even Ashkelon, Gaza, Ekron and the remnant of Ashdod); 21Edom, Moab and the sons of Ammon; 22and all the kings of Tyre, all the kings of Sidon and the kings of the coastlands which are beyond the sea; 23and Dedan, Tema, Buz and all who cut the corners of their hair; 24and all the kings of Arabia and all the kings of the foreign people who dwell in the desert; 25and all the kings of Zimri, all the kings of Elam and all the kings of Media; 26and all the kings of the north, near and far, one with another; and all the kingdoms of the earth which are upon the face of the ground, and the king of Sheshach shall drink after them.

25:17 "all the nations" The list of nations in vv. 18-26 is

1. mostly listed in chapters 46-51

2. listed as part of the Persian Empire

25:23 "all who cut the corners of their hair" This pagan practice is mentioned two other times in Jeremiah (cf. 9:26; 49:32) and may relate to Lev. 19:27-28 or 21:5 (cf. Deut. 14:1-2). Its exact nature is uncertain.

25:26 "all the kings of the north, near and far" This phrase is used of those nations directly north of Palestine and those of the Fertile Crescent/Mesopotamia.

▣ "Sheshach" This (BDB 1058) is a cryptogram for Babel (footnote on p. 1001 from the New Oxford Annotated Bible, NRSV). AB says in a footnote, "a cipher by which letters of one name, counted from the beginning of the alphabet, are exchanged for corresponding letters counted from the end" (p. 161). This is from Jerome. The method is called atbash (also note 51:1).

▣ "all the kingdoms of the earth which are upon the face of the ground" This is hyperbole (cf. v. 29)! This refers to the nations of which Israel/Judah had knowledge (i.e., the ANE). It would not include China, the Americas, etc., but theologically it would! God loves all the nations and wants all of them to know Him!

NASB (UPDATED) TEXT: 25:27-2927"You shall say to them, 'Thus says the Lord of hosts, the God of Israel, "Drink, be drunk, vomit, fall and rise no more because of the sword which I will send among you."' 28And it will be, if they refuse to take the cup from your hand to drink, then you will say to them, 'Thus says the Lord of hosts: "You shall surely drink! 29For behold, I am beginning to work calamity in this city which is called by My name, and shall you be completely free from punishment? You will not be free from punishment; for I am summoning a sword against all the inhabitants of the earth," declares the Lord of hosts.'

25:27 there is a string of commands related to drunkenness as a metaphor for judgment.

1. drunk - BDB 1059, KB 1667, Qalimperative

2. be drunk - BDB 1016, KB 1500, Qalimperative

3. vomit - BDB 883, KB 1096, Qalimperative

4. fall - BDB 656, KB 709, Qalimperative

5. notice the infinitive absolute and imperfect verb of #1 in v. 28 for intensity

25:29 Jerusalem, who had such privileges, will be judged along with the rest of mankind!

▣ "completely free" This is the infinitive absolute and imperfect verb from the same root (BDB 667, KB 720) for dramatic emphasis. The city which was called by YHWH's name was surely responsible for her covenant breaking, refusal to repent, continued idolatry!

NASB (UPDATED) TEXT: 25:30-3130"Therefore you shall prophesy against them all these words, and you shall say to them,'The Lord will roar from on highAnd utter His voice from His holy habitation;He will roar mightily against His fold.He will shout like those who tread the grapes,Against all the inhabitants of the earth.31'A clamor has come to the end of the earth,Because the Lord has a controversy with the nations.He is entering into judgment with all flesh;As for the wicked, He has given them to the sword,' declares the Lord."

25:30-31 This strophe characterizes YHWH and His purposes. He wanted to bless mankind but they would not, so judgment came on all (hyperbole). Notice the one true God judges (cf. v. 38)

1. His own flock, v. 30, line 4

2. the world (i.e., "the nations," "all flesh"), v. 31

25:30 "roar" The metaphor of YHWH's judgment changes in vv. 30-38 to YHWH as a lion.

"Roar" is the infinitive absolute and imperfect verb from the same root (BDB 980, KB 1367) for intensity. For this same imagery see Joel 2:11 and Amos 1:2.

NASB (UPDATED) TEXT: 25:3232Thus says the Lord of hosts, "Behold, evil is going forth From nation to nation, And a great storm is being stirred up From the remotest parts of the earth.

25:32-38 Again a poem of YHWH's universal judgment is appended to the similar poem of vv. 30-31. Were they spoken together at the same time? Probably not. The reason the prophet seems so repetitive is the organization of these poems by theme or key words.

Notice the phrases that speak of universal judgment.

1. v. 15 - "caused all the nations to drink it" (cup of judgment)

2. v. 17 - "made all the nations to drink it"

3. v. 19 - "all his (i.e., Pharaoh) people"

4. v. 20 - "all the foreign people"

5. v. 20 - "all the kings" (vv. 20 [twice], 22 [thrice],24,24,24)

6. v. 26 - "all the kingdoms of the earth which are upon the face of the ground"

7. v. 15 - "all the inhabitants of the earth" (for "earth" see Special Topic at 6:18-19)

8. v. 30 - "against all the inhabitants of the earth"

9. v. 31 - "to the ends of the earth"

10. v. 31 - "with the nations"

11. v. 31 - "with all flesh"

12. v. 32 - "from nation to nation"

13. v. 32 - "from the remotest part of the earth"

14. v. 33 - "from one end of the earth to the other"

One God created the earth (see SPECIAL TOPIC: MONOTHEISM at 1:5). One God wanted fellowship with humans made in His image and likeness (cf. Gen. 1:26,27). All humans rebelled (i.e., in Adam, Genesis 3, and in personal choices, Rom. 3:9-18, 23). The consequences are universal, but so too, the love of God in the Messiah (cf. John 3:16; II Tim. 2:4; II Pet. 3:9; I John 2:2). Judgment is not the last word but it is a necessary word!

NASB (UPDATED) TEXT: 25:33-3833"Those slain by the Lord on that day will be from one end of the earth to the other. They will not be lamented, gathered or buried; they will be like dung on the face of the ground.34"Wail, you shepherds, and cry;
And wallow in ashes, you masters of the flock; For the days of your slaughter and your dispersions have come, And you will fall like a choice vessel.35Flight will perish from the shepherds, And escape from the masters of the flock.36Hear the sound of the cry of the shepherds, And the wailing of the masters of the flock! For the Lord is destroying their pasture,37And the peaceful folds are made silent Because of the fierce anger of the Lord.38He has left His hiding place like the lion; For their land has become a horror Because of the fierceness of the oppressing sword And because of His fierce anger."

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BRIEF OVERVIEW

A. Chapters 1-25 are written in the first person, while chapters 26-45 are in the third person. This change is possibly due to Baruch, Jeremiah's scribe (cf. 36:4,18; 43:3)

B. Chapter 25 is written in the fourth year of Jehoiakim, while 26:1 is at the beginning of his reign. Jeremiah is not in chronological order, though many of the early chapters may be.

C. Chapter 26 is parallel to chapter 7. It possibly records the people at the temple's reaction to Jeremiah's Temple sermon recorded in 7:2-15.

D. Chapters 27-28 deal with the prophecy concerning the fall of Jerusalem.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 26:1-61In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the Lord, saying, 2"Thus says the Lord, 'Stand in the court of the Lord's house, and speak to all the cities of Judah who have come to worship in the Lord's house all the words that I have commanded you to speak to them. Do not omit a word! 3Perhaps they will listen and everyone will turn from his evil way, that I may repent of the calamity which I am planning to do to them because of the evil of their deeds.' 4And you will say to them, 'Thus says the Lord, "If you will not listen to Me, to walk in My law which I have set before you, 5to listen to the words of My servants the prophets, whom I have been sending to you again and again, but you have not listened; 6then I will make this house like Shiloh, and this city I will make a curse to all the nations of the earth."'"

26:1 "In the beginning of the reign" This construct (BDB 912 and 575) is a technical phrase for the ascension year of a new king. The reigns of kings were figured differently from country to country. Judah counted the first partial year as one year of a king's reign, while Israel did not.

▣ "Jehoiakim" He was a son of Josiah and reigned from 609-597 b.c. He was put on the throne by Pharaoh Necho II of Egypt. His original name was Eliakim.

26:2 "Stand in the court of the Lord's house" Jeremiah has been directed to share his revelations there several times (cf. 7:2; 17:19; 19:16). From this locale he could address "all the cities of Judah."

▣ "Do not omit a word" This is literally "diminish" (BDB 175, KB 203, Qalimperfect used in a jussive sense). It implies a very specific divine message (cf. Deut. 4:2; Pro. 30:6). See the Special Topics at 23:21-22. This reminds me of

1. Samuel and Eli in I Samuel 3

2. two verses in Jeremiah, 1:17 and 42:4

3. Paul's words in Acts 20:20

4. Revelation 22:18-19

In vv. 12-13 Jeremiah claims that his words are YHWH's words.

26:3 This verse reflects the message of 25:4-5 (repeated with the same verbs in 26:5). The problem is that Judah will not listen and respond (i.e., repent, lit. "turn," BDB 996, KB 1427, Qalimperfect, cf. v. 13). YHWH will repent (lit. "be sorry," BDB 636, KB 688, Niphalperfect) of His decrees of judgment (cf. vv. 4-6) and exile if Judah will turn back to Him. This is the desire of the covenant God! But Judah would not, could not, did not respond!

It is difficult for modern western people to comprehend God "repenting" or "changing His mind" or "being sorry," however, this is an anthropomorphic way of showing His merciful character and His attention to His people's prayers and covenant obedience. See Hard Sayings of the Bible, pp. 108-109.

26:4-5 Notice the covenant criteria YHWH lists as a prerequisite to changing His mind.

1. if you listen to Me

2. if you walk in My law

3. if you listen to the words of My servants, the prophets (cf. Deut. 18:19)

26:6 "like Shiloh" This was the site of an ancient Jewish sanctuary which was destroyed by the Philistines in 1050 b.c., cf. 7:12,14.

▣ "I will make this house. . .a curse to all the nations of the earth" This hyperbolic language continues from 24:9 and 25:18. God's people were meant to be a blessing to the world (i.e., Gen. 12:3), but because of their sin, the world (i.e., the nations) saw only the judgment of YHWH, not His grace and mercy (cf. Ezek. 36:22-38).

NASB (UPDATED) TEXT: 26:7-97The priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord. 8When Jeremiah finished speaking all that the Lord had commanded him to speak to all the people, the priests and the prophets and all the people seized him, saying, "You must die! 9Why have you prophesied in the name of the Lord saying, 'This house will be like Shiloh and this city will be desolate, without inhabitant'?" And all the people gathered about Jeremiah in the house of the Lord.

26:8 "You must die" This is an infinitive absolute and an imperfect verb from the same root (BDB 559, KB 562), used for emphasis. The religious leaders considered Jeremiah's message blasphemy (cf. v. 9; Deut. 18:20) against the Davidic promises of II Samuel 7 and Isaiah's theology concerning Jerusalem (i.e., Isa. 33:20 and chapters 36-39). They failed to take seriously the conditional nature of the covenant promises (cf. Leviticus 26; Deuteronomy 27-28; 30:15-20). This was not the first or last attempt on Jeremiah's life (cf. 11:19; 18:23).

The NASB Study Bible mentions that the phrase is similar to Exod. 21:15-17; Lev. 24:16-17, 21; Deut. 18:20; I Kgs. 21:13, all of which describe the ultimate penalty for gross violations of the Mosaic covenant (p. 1098).

NASB (UPDATED) TEXT: 26:10-1110When the officials of Judah heard these things, they came up from the king's house to the house of the Lord and sat in the entrance of the New Gate of the Lord's house. 11Then the priests and the prophets spoke to the officials and to all the people, saying, "A death sentence for this man! For he has prophesied against this city as you have heard in your hearing."

26:10 "sat in the entrance of the New Gate" The location of the New Gate is unknown (cf. 36:10). Rashi says it was the rebuilt Eastern Gate.

NASB (UPDATED) TEXT: 26:12-1512Then Jeremiah spoke to all the officials and to all the people, saying, "The Lord sent me to prophesy against this house and against this city all the words that you have heard. 13Now therefore amend your ways and your deeds and obey the voice of the Lord your God; and the Lord will change His mind about the misfortune which He has pronounced against you. 14But as for me, behold, I am in your hands; do with me as is good and right in your sight. 15Only know for certain that if you put me to death, you will bring innocent blood on yourselves, and on this city and on its inhabitants; for truly the Lord has sent me to you to speak all these words in your hearing."

26:13 This repeats the message of vv. 3-6.

26:15 "know for certain" This is an infinitive absolute and an imperfect verb from the same root (BDB 393, KB 390) which denotes intensity.

▣ "innocent blood" See 7:6; Deut. 19:10; Pro. 6:16-17.

NASB (UPDATED) TEXT: 26:16-1916Then the officials and all the people said to the priests and to the prophets, "No death sentence for this man! For he has spoken to us in the name of the Lord our God." 17Then some of the elders of the land rose up and spoke to all the assembly of the people, saying, 18"Micah of Moresheth prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, 'Thus the Lord of hosts has said,"Zion will be plowed as a field,And Jerusalem will become ruins,And the mountain of the house as the high places of a forest."'19Did Hezekiah king of Judah and all Judah put him to death? Did he not fear the Lord and entreat the favor of the Lord, and the Lord changed His mind about the misfortune which He had pronounced against them? But we are committing a great evil against ourselves."

26:16-19 The civil officials and the people are more sensitive to Jeremiah's words than the spiritual leadership (i.e., priests and prophets). They even mention an earlier example of a prophetic message of judgment against Jerusalem (cf. Micah 3:12). In a sense this is a call to repentance as in Hezekiah's day (cf. II Chr. 29:3-11).

26:17 "elders of the land" This refers to wealthy land owners and influential families. See SPECIAL TOPIC: ELDERs at 19:1.

26:18 "Zion" Jerusalem was built on several hills. One of the tallest was Zion, where the Jebusite fortress was built and captured by David (cf. II Sam. 5:7; I chr. 11:5). It became a way of referring to the whole city of Jerusalem (cf. I Kgs. 8:1). The phrases "the virgin daughter of Zion" (i.e., II Kgs. 19:21) was a way of referring to god's covenant people whose capital and temple were in Jerusalem.

▣ "And the mountain of the house as the high places of a forest" Another translation has, " The temple mount will become a mere wooded ridge." This imagery reflects the worship of "trees" (i.e., Astarte ) located on Ba'al platforms. It would equal the groves "of fertility worship."

26:19

NASB, NRSV"entreat the favor of"NKJV"seek the favor of"TEV"tried to win his favor"NJB"plead with him"JPSOA"implore"REB"seek to placate"

NASB (UPDATED) TEXT: 26:20-2320Indeed, there was also a man who prophesied in the name of the Lord, Uriah the son of Shemaiah from Kiriath-jearim; and he prophesied against this city and against this land words similar to all those of Jeremiah. 21When King Jehoiakim and all his mighty men and all the officials heard his words, then the king sought to put him to death; but Uriah heard it, and he was afraid and fled and went to Egypt. 22Then King Jehoiakim sent men to Egypt: Elnathan the son of Achbor and certain men with him went into Egypt. 23And they brought Uriah from Egypt and led him to King Jehoiakim, who slew him with a sword and cast his dead body into the burial place of the common people.

26:20 "Uriah" Verses 20-22 function as a parenthesis (cf. TEV, NET). The time phrase is uncertain. Apparently Micah is used as an example of a prophet who spoke judgment against the temple and was spared. The priests brought up the example of another prophet who preached judgment against Jerusalem and was executed by the civil leadership.

It is also possible that the reaction of Hezekiah to YHWH's prophet is shown to be different from Jehoiakim's reaction to YHWH's message (cf. NASB Study Bible footnote, p. 1099).

Uriah is otherwise unknown. He was either (1) a disciple of Jeremiah or (2) another prophetic voice about YHWH judging Judah. However, Jehoiakim had him killed! Judah was about to kill another prophet!

26:22 "Elnathan the son of Achbor" He is part of a group of godly leaders who (36:11-19)

1. gave Baruch and Jeremiah warning to hide (36:19)

2. encouraged King Jehoiakim not to burn Jeremiah's prophecies (36:25)

NASB (UPDATED) TEXT: 26:2424But the hand of Ahikam the son of Shaphan was with Jeremiah, so that he was not given into the hands of the people to put him to death.

26:24 "Ahikam" This was the father of Gedaliah, who later became the appointed Babylonian governor of Judah under Nebuchadnezzar II. Also he was part of the deputation to Huldah from Josiah in II Kgs. 22:12ff. Jeremiah was not without supporters and advocates.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The LXX text of this chapter is much shorter (LXX chapter 34). The question is, "Does the LXX remove the doublets and repetitions or does the MT expand the text for clarity or current stylistic considerations?

B. Notice Jeremiah addresses several groups.

1. the ambassadors from the surrounding nations (cf. v. 3) who wanted Judah to join their coalition against Babylon

2. the king of Judah, Zedekiah, v. 12-15

3. the priests, v. 16

4. the people, v. 16

C. Notice the number of times and the variety of phrasing that Jeremiah used to assure his audiences that he is speaking the message of YHWH, not his own opinion.

1. this word came to Jeremiah from the Lord, v. 1

2. thus says the Lord to me, v. 2

3. thus says the Lord of hosts, the God of Israel, vv. 4,21

4. the Lord has spoken to that nation (i.e., Babylon), v. 13

5. v. 15 has two disclaimers of YHWH speaking through the false prophets

6. thus says the Lord, v. 16

7. thus says the Lord of hosts, v. 19

8. declares the Lord, v. 22

D. Chapters 27-29 form a literary unit.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 27:1-71In the beginning of the reign of Zedekiah the son of Josiah, king of Judah, this word came to Jeremiah from the Lord, saying- 2thus says the Lord to me-"Make for yourself bonds and yokes and put them on your neck, 3and send word to the king of Edom, to the king of Moab, to the king of the sons of Ammon, to the king of Tyre and to the king of Sidon by the messengers who come to Jerusalem to Zedekiah king of Judah. 4Command them to go to their masters, saying, 'Thus says the Lord of hosts, the God of Israel, thus you shall say to your masters, 5"I have made the earth, the men and the beasts which are on the face of the earth by My great power and by My outstretched arm, and I will give it to the one who is pleasing in My sight. 6Now I have given all these lands into the hand of Nebuchadnezzar king of Babylon, My servant, and I have given him also the wild animals of the field to serve him. 7All the nations shall serve him and his son and his grandson until the time of his own land comes; then many nations and great kings will make him their servant.

27:1 "Zedekiah" Most manuscripts of the MT have "Jehoiakim" (JPSOA). However, the Peshitta (Syriac) and the Arabic, along with three Hebrew MSS, have "Zedekiah" because of:

1. vv. 3, 12; 28:1

2. the internal setting of the chapter fits Zedekiah better

3. the LXX omitted the verse

The date must be after 597 b.c., possibly 594 b.c., because an account in the Babylonian Chronicles tells us of the attempted coalition between small western states against Nebuchadnezzar II (cf. v. 3).

27:3 "bonds and yokes" This refers to oxen yokes (BDB 557). How many Jeremiah made is uncertain, whether one for himself or one for each ambassador. They symbolized servitude (cf. v. 8; Deut. 28:48). Probably the Hebrew "them" of v. 3 refers to a message, not a yoke.

▣ "by the messengers" This refers to the officials sent by the surrounding nations who were trying to encourage Zedekiah to resist Babylon, along with them.

27:5 This is the theological assertion that YHWH is the God of creation (cf. Gen. 1:1-2:3). Verses 5-6 also assert His sovereignty over all nations (cf. Deut. 32:8; Job 12:23; Acts 17:26).

▣ "by My great power and by My outstretched arm" This is a repeated anthropomorphic (see Special Topic at 1:9) theme.

▣ "I will give it to the one who is pleasing in My sight" This phrase also refers to Cyrus II, King of Persia (cf. Isa. 44:28; 45:1-7), but here to Nebuchadnezzar II (cf. 28:14). YHWH is in control of history!

The verb (BDB 678, KB 733) is used four times in vv. 5-8. The emphasis is not on the power of human kings, but on YHWH's control of nations and events for His redemptive purposes!

27:6 "My servant" This is a honorific title used of (1) the Messiah (cf. Isa. 52:13) and (2) Nebuchadnezzar II (cf. 25:9; 43:10). God is in control of history, men, nations, and even Satan, who may all be used to accomplish His redemptive purposes!

The footnote of the Expositor's Bible Commentary, vol. 6, p. 545, is very helpful as it outlines the different usages of the title "My Servant."

▣ "also the wild animals of the field to serve him" This is a strange phrase. It apparently relates to v. 5, where it is a way of referring to creation. Here it is used in a series of statements (cf. 28:14).

1. creation given, v. 5

2. lands given, v. 6

3. animals given, v. 6

4. nations given, v. 7

▣ "to serve him" This verb (BDB 712, KB 773, here used of Nebuchadnezzar) is used eleven times in this chapter.

1. Qalinfinitive construct, v. 6

2. Qalperfect, vv. 7(twice),11(twice)

3. Qalimperfect, vv., 8,9,13,14

4. Qalimperative, vv. 12,17

27:7 "him, and his son, and his grandson" The LXX omits "grandson." Historically the throne was seized from Nebuchadnezzar's son by a relative. Remember, modern westerners turn Hebrew prophecy into "historical narrative." This phrase is a literary way of asserting Babylon's domination for a period of time (i.e., 70 years, cf. 25:11).

Also notice that as YHWH used Nebuchadnezzar to punish His unrepentant people, the day is coming when YHWH will use Cyrus to judge Babylon for her sins (cf. 25:12; chapters 50-51; Isa. 14:4-6).

NASB (UPDATED) TEXT: 27:8-118"It will be, that the nation or the kingdom which will not serve him, Nebuchadnezzar king of Babylon, and which will not put its neck under the yoke of the king of Babylon, I will punish that nation with the sword, with famine and with pestilence," declares the Lord, "until I have destroyed it by his hand. 9But as for you, do not listen to your prophets, your diviners, your dreamers, your soothsayers or your sorcerers who speak to you, saying, 'You will not serve the king of Babylon.' 10For they prophesy a lie to you in order to remove you far from your land; and I will drive you out and you will perish. 11But the nation which will bring its neck under the yoke of the king of Babylon and serve him, I will let remain on its land," declares the Lord, "and they will till it and dwell in it."'"

27:8 "the nation or the kingdom which will not serve him" A good example of this is Jeremiah's words to Zedekiah in 38:17-23.

▣ "sword. . .famine. . .pestilence" This is a common trio used to describe a military takeover and its consequences. See note at 14:12.

27:9 ▣ "do not listen" This verb (BDB 1033, KB 1570, Qalimperfect used in a jussive sense) is repeated in vv. 14,16, and 17! We have a choice who we listen to!

▣ There is a series of forbidden ways to know God's will and manipulate future events (cf. Deut. 18:9-14).

2. your diviners (BDB 890) - This is from the Hebrew root for "divine" (BDB 890, cf. Num. 22:7; 23:23; Ezek. 21:21; II Kgs. 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means (such as examining the livers of sheep or casting arrows). It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer. 27:9; 29:8; Ezek. 13:9; 22:28) know it and influence this future.

4. your soothsayers (BDB 778) - This term (BDB 778 II, KB 857) is related to the term "cloud" (BDB 777). Linguists think the term is related to sound:

a. the hum of insects

b. sound of wind in the trees

c. unknown etymology (if cloud, then related to sight)

The parallel passage in Moses' writings which prohibits these same pagan practices is in Lev. 19:26-20:8 (see esp. 19:26). This same term is also found in Jdgs. 9:37; II Kgs. 21:6; II Chr. 33:6; Isa. 2:6; 57:3; Jer. 27:9; Micah 5:12.

5. your sorcerers (BDB 506, the noun occurs only here) - This term (BDB 506, KB 503) basically means "to cut up" (1) as in the shredding of ingredients for a magical potion or (2) cutting oneself as a way of getting the deity's attention (i.e., Syrian usage, cf. I Kgs. 18:28). This term was used to describe Pharaoh's wise men in Exod. 7:11 and Nebuchadnezzar's wise men in Dan. 2:2.

27:10 "lie" This (BDB 1055) is placed first for emphasis.

27:11 This verse is illustrated in 40:9-12 and alluded to in 21:9; 38:2. YHWH is true to His promises. Even in judgment, obedience to His word brings its own reward (cf. Num. 21:4-9 [cf. John 3:14-15])!

NASB (UPDATED) TEXT: 27:12-1512I spoke words like all these to Zedekiah king of Judah, saying, "Bring your necks under the yoke of the king of Babylon and serve him and his people, and live! 13Why will you die, you and your people, by the sword, famine and pestilence, as the Lord has spoken to that nation which will not serve the king of Babylon? 14So do not listen to the words of the prophets who speak to you, saying, 'You will not serve the king of Babylon,' for they prophesy a lie to you; 15for I have not sent them," declares the Lord, "but they prophesy falsely in My name, in order that I may drive you out and that you may perish, you and the prophets who prophesy to you."

Several of these imperatives are repeated in v. 17 (i.e., #2, #3). Verse 12 is addressed to Zedekiah, while v. 17 is addressed to the priests and people (cf. v. 16).

27:15 "for I have not sent them" This statement is repeated in 23:21 and 29:9. I wonder if the false prophets thought He had or if they knew in their hearts they were speaking only for themselves (or because of political pressure).

I ask that because all speakers for God who do not receive verbal messages must wonder also! My only consolation is that I seek to communicate revelatory Scripture, not cultural or denominational personal opinions. Even then we face the task of application! I rest in the fact that

1. God knows the heart

2. the message of the NT is priority

3. NT prophets are different from OT prophets (see Special Topic at 1:4 and NT Prophets in Special Topic list online)

4. the Spirit is present with gospel proclaimers

It is uncertain how the inappropriate means of v. 9 are related to the methods of the false prophets of Judah or the surrounding pagan nations (cf. v. 3).

NASB (UPDATED) TEXT: 27:16-2216Then I spoke to the priests and to all this people, saying, "Thus says the Lord: Do not listen to the words of your prophets who prophesy to you, saying, 'Behold, the vessels of the Lord's house will now shortly be brought again from Babylon'; for they are prophesying a lie to you. 17Do not listen to them; serve the king of Babylon, and live! Why should this city become a ruin? 18But if they are prophets, and if the word of the Lord is with them, let them now entreat the Lord of hosts that the vessels which are left in the house of the Lord, in the house of the king of Judah and in Jerusalem may not go to Babylon. 19For thus says the Lord of hosts concerning the pillars, concerning the sea, concerning the stands and concerning the rest of the vessels that are left in this city, 20which Nebuchadnezzar king of Babylon did not take when he carried into exile Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem. 21Yes, thus says the Lord of hosts, the God of Israel, concerning the vessels that are left in the house of the Lord and in the house of the king of Judah and in Jerusalem, 22'They will be carried to Babylon and they will be there until the day I visit them,' declares the Lord. 'Then I will bring them back and restore them to this place.'"

27:16 "the vessels" See v. 18; I Kgs. 7:15-20; Jer. 52:17ff. The first deportation had already occurred (i.e., 597 b.c., cf. v. 20). However, the false prophets were asserting these taken items would be returned soon.

27:18 "if they are prophets" Jeremiah puts them to the test of Deut. 13:1-3!

27:19 Several of the items of the temple were left.

1. the pillars (cf. I Kgs. 7:15; II Kgs. 25:13,17)

2. the sea (cf. I Kgs. 7:23-26)

3. the stands (cf. I Kgs. 7:27-39

4. the rest of the vessels

See Jer. 52:17-23 where all are taken to Babylon, most placed in Marduk's temple.

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This chapter is the dialog between two priests who both claim to be prophets. The word "say" (BDB 55, KB 65) is used sixteen times.

B. Only an accurate prediction can prove which is the true prophet (cf. Deut. 13:1-3; 18:15-22). This will be verified within one year.

C. Hananiah predicts (cf. vv. 1-4) a defeat of Babylon and a return of

1. Jeconiah and the exiles

2. temple vessels

Jeremiah predicts the fall of Judah, her destruction, and total exile for seventy years! Who is speaking for God? Time will clearly tell!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 28:1-41Now in the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah the son of Azzur, the prophet, who was from Gibeon, spoke to me in the house of the Lord in the presence of the priests and all the people, saying, 2"Thus says the Lord of hosts, the God of Israel, 'I have broken the yoke of the king of Babylon. 3Within two years I am going to bring back to this place all the vessels of the Lord's house, which Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. 4I am also going to bring back to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles of Judah who went to Babylon,' declares the Lord, 'for I will break the yoke of the king of Babylon.'"

28:1 "the prophet" The LXX has "false prophet."

▣ "Gibeon" This was a Levite city (Josh. 21:17). Both of these "prophets" have the same credentials. Jeremiah was from a city of priests and both are called "the prophet" (cf. v. 5). Both use the same introductory formula, "Thus says the Lord of hosts, the God of Israel" (v. 2; 27:4,21). How does the hearer know which to believe?

▣ "in the presence of the priests and all the people, saying" Hananiah publically confronted Jeremiah, possibly at a yearly or monthly feast.

28:2 "I have broken the yoke" The tense in Hebrew (Qalperfect) speaks of the act as already accomplished.

There is a sound play between

1. "break," שׁבר - BDB 990, KB 1402

2. "bring back," שׁרב - BDB 996, KB 1427

Both of these are used together two times (vv. 2,4).

28:3-4 "vessels. . .Jeconiah. . .exiles of Judah. . .in two years" This prophecy was very specific and detailed. It spoke to the nationalistic prejudice of the Judean people. It was a repudiation of Jeremiah's sermon in chapter 27.

NASB (UPDATED) TEXT: 28:5-95Then the prophet Jeremiah spoke to the prophet Hananiah in the presence of the priests and in the presence of all the people who were standing in the house of the Lord, 6and the prophet Jeremiah said, "Amen! May the Lord do so; may the Lord confirm your words which you have prophesied to bring back the vessels of the Lord's house and all the exiles, from Babylon to this place. 7Yet hear now this word which I am about to speak in your hearing and in the hearing of all the people! 8The prophets who were before me and before you from ancient times prophesied against many lands and against great kingdoms, of war and of calamity and of pestilence. 9The prophet who prophesies of peace, when the word of the prophet comes to pass, then that prophet will be known as one whom the Lord has truly sent."

28:6 "Amen" Jeremiah wished Hananiah's message was true, but it was not! For "amen" see special Topic at 3:12.

28:8 This shows that the prophets read/knew the prophets before them. Previous revelation is a great blessing. Much of the biblical imagery and idioms is used again and again. The theological message of vv. 8-9 is that the context of the message (i.e., war or peace) cannot be used to determine if the message is from a true prophet. Only accurate fulfillment (or repentance and God changing His mind) can do that!

NASB (UPDATED) TEXT: 28:10-1110Then Hananiah the prophet took the yoke from the neck of Jeremiah the prophet and broke it. 11Hananiah spoke in the presence of all the people, saying, "Thus says the Lord, 'Even so will I break within two full years the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations.'" Then the prophet Jeremiah went his way.

28:10 "took the yoke. . .broke it" This was possibly a violent act!

28:11 "Jeremiah went his way" Why we don't know, but possibly because he had to wait for YHWH's reply.

NASB (UPDATED) TEXT: 28:12-1612The word of the Lord came to Jeremiah after Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, 13"Go and speak to Hananiah, saying, 'Thus says the Lord, "You have broken the yokes of wood, but you have made instead of them yokes of iron." 14For thus says the Lord of hosts, the God of Israel, "I have put a yoke of iron on the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they will serve him. And I have also given him the beasts of the field."'" 15Then Jeremiah the prophet said to Hananiah the prophet, "Listen now, Hananiah, the Lord has not sent you, and you have made this people trust in a lie. 16Therefore thus says the Lord, 'Behold, I am about to remove you from the face of the earth. This year you are going to die, because you have counseled rebellion against the Lord.'"

28:12 "Jeremiah. . .Jeremiah" This seems to confirm that this section of chapters was penned by Baruch.

28:13

NASB, NKJV"you have made"TEV"he will replace"LXX"I will"NEB"I will make"

The MT has "you" and the UBS Text Project gives it a "B" rating. The LXX seems to catch the meaning better, but usually the more difficult reading is original (see Appendix on Textual Criticism).

28:14 YHWH will replace the wooden symbol with an iron symbol! Jeremiah's prophecy, not Hananiah's, will come to pass (cf. v. 15).

Verses 15-17 are YHWH's response through Jeremiah to Hananiah. He will die in the same year. His prophecy was considered "rebellion against the Lord!"

NASB (UPDATED) TEXT: 28:1717So Hananiah the prophet died in the same year in the seventh month.

DISCUSSION QUESTIONS FOR CHAPTERS 27-29

This is a study guide commentary, whichmeans that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why was Jeremiah so disliked?

2. Is all history really controlled by God? If so, think of the implications.

3. Why is man so obsessed with knowing and altering the future? Is this prevalent today?

4. Why is it that God's spokesmen are always rejected by their contemporaries?

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is a rare example of personal correspondence during the period of the fall of the kingdom of Judah. This represents letters between the Jewish exiles in Babylon and the Jews in Jerusalem. There were two previous deportations by Nebuchadnezzar (605 and 597 b.c.) before the city was completely destroyed in 586 b.c.

B. There is some conjecture as to how many letters are combined in this chapter. The theories are:

1. there is only one letter

2. there are two letters: 29:1-14 and 29:15-32

3. there are three letters: 29:1-15; 29:21-23; 29:31-32

4. there are four letters: 29:1-14; 29:15-20; 29:21-23; 29:31-32

It seems to me that there are probably four pieces of correspondence either being alluded to or comprising this chapter.

C. Some see the date of this chapter as around 594 b.c. for the following reasons.

1. We know from secular literature (i.e., Babylonian Chronicles) that there were internal problems within the Babylonian Empire.

2. Some prophets among the Jewish exiles seem to have been killed because they advocated rebellion, 29:21-22.

3. This is the year that Zedekiah was required to show loyalty to Nebuchadnezzar and this may be reflected in the coming of the officials to Babylon, 29:3.

D. King Jeconiah, mentioned in v. 2, is really King Jehoiachin. His father, King Jehoiakim, had paid tribute to Nebuchadnezzar for three years and then had rebelled. Before Nebuchadnezzar could come militarily, Jehoiakim died. His son replaced him and apparently ruled with the help of his queen-mother. Nebuchadnezzar arrived and exiled him to captivity after he had reigned only three months. He was replaced by another relative (uncle) of Josiah, Zedekiah.

E. This chapter clearly presents YHWH's sovereignty in the actions of history. Notice the string of "I have. . ." or "I will . .." statements.

1. I have sent into exile, vv. 4,14,18,20

2. I have not sent them (i.e., the false prophets in Babylon), v. 9

3. I will visit you (i.e., in Babylon), v. 10

4. I will fulfill My good word (i.e., to bring you back to Palestine), v. 10

5. I have plans for you (two emphatic "I's"), v. 11

6. I will listen to you (see note at vv. 11-14), v. 12

7. I will restore your fortunes, v. 14

8. I will gather you from all the nations. . .where I have driven you, v. 14

9. I will send upon them the sword, famine, and pestilence (i.e., the Jews still in Judah), v. 17

10. I will make them like rotten fruit (i.e., the Jews still in Judah), v. 17

11. I will pursue them with the sword, v. 18

12. I sent to them again and again My servants (i.e., the prophets), v. 19

13. I will deliver them into the hand of Nebuchadnezzar (i.e., false prophets killed in Babylon), v. 21

14. I did not command them (i.e., the false prophets to speak), v. 23

15. I am He who knows and am a witness, v. 23

16. I am about to punish Shemaiah (i.e., false prophet), v. 32

17. I am about to do (good) to My people (i.e., the Jews in Babylon), v. 32

YHWH, unlike the lifeless idols, is active in the lives of His people for His larger redemptive purposes!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 29:1-91Now these are the words of the letter which Jeremiah the prophet sent from Jerusalem to the rest of the elders of the exile, the priests, the prophets and all the people whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. 2(This was after King Jeconiah and the queen mother, the court officials, the princes of Judah and Jerusalem, the craftsmen and the smiths had departed from Jerusalem.) 3The letter was sent by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon, saying, 4"Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon, 5'Build houses and live in them; and plant gardens and eat their produce. 6Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. 7Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf; for in its welfare you will have welfare.' 8For thus says the Lord of hosts, the God of Israel, 'Do not let your prophets who are in your midst and your diviners deceive you, and do not listen to the dreams which they dream. 9For they prophesy falsely to you in My name; I have not sent them,' declares the Lord.

29:1 "to the rest of the elders of the exile" The term "rest" (BDB 451 #1,2) can mean "remnant" or "residue," but also "preeminence" (#3, cf. Gen. 49:3). Some believe that many of the elders or leaders of the Jewish community had already been killed by Nebuchadnezzar because of their treasonous activity, along with prophets (cf. vv. 21-23).

29:2 The NASB and NKJV show v. 2 as a parenthesis, probably related in II Kgs. 24:12-16. The JPSOA has a dash separating v. 1 from v. 4. This may be an editorial addition to specify the exact historical setting.

The group of exiled leadership would match the exile of 596 b.c. (cf. II Kgs. 24:10-17).

▣"the court officials" This literally is "eunuchs." It is an Akkadian word which means "the one at the head." Usually this refers to those who had been castrated and put into public service. But, since Potiphar (Gen. 39:1) was married and has this same title, this term may have come to mean simply "a government official."

▣"the craftsmen and the smiths" It is obvious that the first term means "craftsmen" or "artisan," but the second term in Hebrew is very uncertain (see note at 24:1). There is no unanimity about its meaning or origin. We know that this exile occurred in 597 b.c. (II Kgs. 2:14) and is alluded to in Jer. 52:28. The number of the exiles is somewhat different in these two passages and scholars are not exactly sure why.

29:3 "Elasah the son of Shaphan" This is probably Ahikam's brother of 26:24 who helped Jeremiah during the reaction to his temple sermon. The father mentioned here was probably the scribe of Josiah (cf. II Kgs. 22:8).

▣ "Gemariah the son of Hilkiah" Although we know nothing about this man, his father may have been the high priest who is referred to in II Kings 24, but this is only conjecture.

▣"whom Zedekiah king of Judah sent to Babylon" The purpose for this may have been (1) to pay tribute or (2) to assure Nebuchadnezzar of Zedekiah's loyalty. These two men are supportive of Jeremiah and willingly, enthusiastically brought his letter to the exiles.

This verb "send" (BDB 1018, KB 1511) is used an unusual number of times in this chapter.

1. letter sent, v. 1

2. people sent, v. 3

3. prophets YHWH did not send, vv. 9,25,31

4. YHWH sends the sword, famine, and pestilence, v. 17

5. YHWH's word sent by His prophets, vv. 19 (twice), 28,31

It is a common verb but its repetition shows the problem-who speaks for God?

29:4 "whom I have sent into exile" Again, throughout the account of this period God claims to be in control of history (i.e., Isa. 10:5). The exile is His judgment on Judah in order to bring His people back to personal faith in Him (cf. v. 7).

29:5-8 "build houses. . .plant gardens. . .take wives" Jeremiah's advice is to settle down and make life as normal as possible. Apparently the Jews were living in makeshift houses and some were even refusing to unpack. Jeremiah advises them to settle down for a long wait. This very message is referred to in the letter by Shemaiah, a false prophet mentioned in v. 28. It must have seemed like treason to the Jewish leaders.

15. do not listen to the dreams - BDB 1033, KB 150, Qal imperfect used in a jussive sense

The whole point is, resume a normal as possible life. You will not be back in Judah until the 70 year prophecy (cf. v. 10) is fulfilled.

29:7 "seek the welfare of the city. . .and pray to the Lord on its behalf" This is the only example in the OT of praying for one's enemies, particularly a Gentile city(s) of exile. Some have said that this is the beginning of the belief that prayers can substitute for sacrifice or that this refers to prayer at the local synagogue, which would be the beginning of this institution during the exilic period. Or, this may form the basis of the rabbinical admonition, followed by the NT, of praying for civil government (cf. Matt. 22:21; Rom. 13:1).

29:8 "let your prophets. . .your diviners. . .the dreams which they dream" This is referring to false prophets among the exiles. Most of the letters recorded in this chapter are either about false prophets or are from false prophets. The list of what the prophets were doing is condemned in Lev. 19:26,31; 20:6; Deut. 18:9-13 (cf. Jer. 27:9-10). It is important to note the biblical material on how to test a true prophet (cf. Deut. 13:1-5; 18:14-22; Matt. 7:15-27; I John 4:1-3).

NASB (UPDATED) TEXT: 29:10-1410"For thus says the Lord, 'When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place. 11For I know the plans that I have for you,' declares the Lord, 'plans for welfare and not for calamity to give you a future and a hope. 12Then you will call upon Me and come and pray to Me, and I will listen to you. 13You will seek Me and find Me when you search for Me with all your heart. 14I will be found by you,' declares the Lord, 'and I will restore your fortunes and will gather you from all the nations and from all the places where I have driven you,' declares the Lord, 'and I will bring you back to the place from where I sent you into exile.'"

29:10 "When seventy years have been completed for Babylon" This same round number is mentioned in Jer. 25:11,12. Some see the time span

1. from the fall of Nineveh, the capital of Syria in 612 b.c. to the fall of the capital of Babylon in 539 b.c.

2. from the destruction of the first temple in 586 b.c. to the construction of the second temple in 516 b.c.

3. from Nebuchadnezzar becoming king in 605 b.c. to the fall of Babylon in 539 b.c.

The truth of the matter is that there is no literal seventy year period about which scholars are unanimous. This seems to be a round number which refers to several generations or the normal life span of one individual. See Special Topic: Symbolic Numbers in Scripture at 15:9.

▣ "I will visit you" This visit may be the vision of Ezekiel 1 and 10. YHWH leaves the temple because of its idolatry (Ezekiel 8) and comes to the exiles.

▣ "fulfill My good" This is described later in v. 10 as restoration to the land of promise (cf. 24:6-7).

29:11-14 This beautiful passage is an affirmation that the covenant has not been totally revoked. God would fulfill His Deuteronomic agreement with His people after this period of judgment (cf. Deuteronomy 27-28,30; Leviticus 26). The emphasis here is that His people must return to Him. Only a spiritually renewed remnant will return and be blessed.

29:11 The pronoun "I" (יכנא, BDB 59) is repeated twice for emphasis. YHWH will bring about His plans and purposes for His people (see Special Topic at 1:5).

YHWH's plan of restoration is clarified

1. for welfare (BDB 1022, see Special Topic at 6:14)

2. not for calamity (BDB 449, such a common word in Jeremiah)

3. give you a future

a. a people's existence, cf. Num. 24:20

b. posterity, cf. Pro. 23:18; esp. 24:14

4. give you a hope, cf. Pro. 23:18; 24:14; Ezek. 37:11

NASB (UPDATED) TEXT: 29:15-2015"Because you have said, 'The Lord has raised up prophets for us in Babylon'- 16for thus says the Lord concerning the king who sits on the throne of David, and concerning all the people who dwell in this city, your brothers who did not go with you into exile-17thus says the Lord of hosts, 'Behold, I am sending upon them the sword, famine and pestilence, and I will make them like split-open figs that cannot be eaten due to rottenness. 18I will pursue them with the sword, with famine and with pestilence; and I will make them a terror to all the kingdoms of the earth, to be a curse and a horror and a hissing, and a reproach among all the nations where I have driven them, 19because they have not listened to My words,' declares the Lord, 'which I sent to them again and again by My servants the prophets; but you did not listen,' declares the Lord. 20You, therefore, hear the word of the Lord, all you exiles, whom I have sent away from Jerusalem to Babylon.

29:15-23 These verses seem to involve a second letter. It is interesting that vv. 16-20 are not found in the LXX, which is the Greek translation of the OT (but are in all Hebrew MSS). This section seems to break the sequences between vv. 15 and 21. Possibly these ancient Jewish translators saw this section simply as a repeat of 24:8-10. There are many repetitious passages in Jeremiah because it is obviously an book edited around themes, not chronological sequence (an anthology).

29:17 "the sword, famine, and pestilence" This is the threefold horror of ancient warfare (see note at 14:12). It is extremely significant that God's favor rest swith the Jews in exile and not the Jews remaining in Jerusalem. At this time apparently the Jews in Jerusalem were claiming spiritual superiority because they had been spared captivity, but in reality the opposite was true.

NASB"split-open"NKJV, NSRV,TEV, NJB,REB"rotten"JPSOA"loathsome"

This adjective (BDB 1045) has several meanings (KB 1613-1615). The NASB gets its translation from KB 1614 II, Syrian "to split" or Arabic "to break open." This adjective is found only here in the OT.

The same three consonants are found in the word for "horrible thing" (BDB 1045) in 5:30; 18:13; 23:14, but it is uncertain if it is related etymologically.

As with so many of these rare words, the context is clear even if the word is not. Meaning is not affected!

29:18 See notes at 24:9.

29:19 Here is the recurrent problem. Humans, even covenant humans, do not listen and obey YHWH's words/message/covenant (cf. 6:19)! Obedience is a marker of devotion (cf. Luke 6:46).

Notice that the same series of words beginning with ש is found in 25:4 (BDB 1018, 1014, 1033).

Also see the note at 7:13 for the Hebrew idiom "again and again."

29:20 "hear the word of the Lord" This verb (BDB 1033, KB 1570) can be translated (examples from NIV):

NASB (UPDATED) TEXT: 29:21-2321"Thus says the Lord of hosts, the God of Israel, concerning Ahab the son of Kolaiah and concerning Zedekiah the son of Maaseiah, who are prophesying to you falsely in My name, 'Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon, and he will slay them before your eyes. 22Because of them a curse will be used by all the exiles from Judah who are in Babylon, saying, "May the Lord make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire, 23because they have acted foolishly in Israel, and have committed adultery with their neighbors' wives and have spoken words in My name falsely, which I did not command them; and I am He who knows and am a witness," declares the Lord.'"

29:21 "Lord of hosts" See Special Topic at 15:15-18.

▣ "Ahab. . .Zedekiah" These were false prophets who were in Babylon and who apparently would be publicly executed by Nebuchadnezzar. We learn from Ezekiel 13 that there were other false prophets in exile also. This entire literary unit, chapters 26-29, seems to be related by the theme of false prophets.

The Expositor's Bible Commentary, vol. 6, p. 556 and the NASB Study Bible, p. 1103, make the interesting comment that there is a purposeful word play between

1. Kolaiah - BDB 877, קוליה

2. curse - BDB 887, קללה

3. roast - BDB 885 I, קלה

29:22 "May the Lord make you like" This verse reflects an ancient proverb and curse formula.

▣ "roasted in fire" We have learned from the Code of Hammurabi that this was a common public means of execution (cf. Section 25:110,157). These prophets betrayed themselves by their lifestyle (cf. v. 23; 7:15-23; Matt. 7:15-27).

This noun (BDB 615, KB 663) obviously has a wide semantic field, but it denotes some kind of evil thought or act. It denotes someone who acts inappropriately either mentally or morally (cf. Gen. 34:7; Deut. 22:21; Josh. 7:15; Jdgs. 19:23-24; 20:6,10; I Sam. 25:25; II Sam. 13:12; Job 42:8; Isa. 9:17; 32:6). In this context of Jer. 29:23 (only use in Jeremiah) it describes the actions of two false prophets.

1. adultery (cf. 23:14)

2. spoken falsely in YHWH's name (cf. 2:8; 23:13)

▣ "in Israel" This does not speak so much of geographical Israel as genealogical Israel. For the name "Israel" see Special Topic at 2:3.

▣ "I am He who knows, and am a witness" This is the affirmation that God judges the heart as well as the deeds (cf. Jer. 7:11; 16:17; 17:10; 32:19; Pro. 5:21; I Cor. 4:5; Heb. 4:13). This should be a warning to all those who claim to speak for God!

NASB (UPDATED) TEXT: 29:24-2824To Shemaiah the Nehelamite you shall speak, saying, 25"Thus says the Lord of hosts, the God of Israel, 'Because you have sent letters in your own name to all the people who are in Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying, 26"The Lord has made you priest instead of Jehoiada the priest, to be the overseer in the house of the Lord over every madman who prophesies, to put him in the stocks and in the iron collar, 27now then, why have you not rebuked Jeremiah of Anathoth who prophesies to you? 28For he has sent to us in Babylon, saying, 'The exile will be long; build houses and live in them and plant gardens and eat their produce.'"'"

29:24 "Shemaiah" This is a reference to another false prophet in exile who apparently wrote letters to the priestly leaders in Jerusalem encouraging them to judge and punish Jeremiah for his treasonous statements (cf. v. 27).

▣ "the Nehelamite" This refers either to the name of a city whose site is unknown or it is a form of the root "to dream" (Niphal participle), which may refer to his being a prophet.

29:25 "Zephaniah the son of Maaseiah, the priest" This man is referred to in Jer. 1:1; 37:3).

29:26 "Jehoiada" This is possibly the person left in charge of the temple police (cf. II Kings 11).

▣ "every madman" The term "madman," alluding to Jeremiah, BDB 993, was originally used of animal sounds (i.e., pigeon, camel), but came to denote humans in a deranged sense of howling or anger. It is true that the prophets of the older sections of the OT had these kinds of actions (i.e., I Sam. 10:9-13). It was used of prophets in

1. II Kgs. 9:11

2. Hosea 9:7

It was a slur to discredit the actions and words of a speaker for YHWH, here Jeremiah (i.e., in stocks in 20:2). It disregarded the message because of the way in which it was delivered. Even though part of Jeremiah's prophecy had come true, the vast majority of the leaders of Judah still thought that Jeremiah was a treasonous, insane person.

29:28 This is a reference to Jeremiah's message recorded in vv. 5-6

NASB (UPDATED) TEXT: 29:29-3229Zephaniah the priest read this letter to Jeremiah the prophet. 30Then came the word of the Lord to Jeremiah, saying, 31"Send to all the exiles, saying, 'Thus says the Lord concerning Shemaiah the Nehelamite, "Because Shemaiah has prophesied to you, although I did not send him, and he has made you trust in a lie," 32therefore thus says the Lord, "Behold, I am about to punish Shemaiah the Nehelamite and his descendants; he will not have anyone living among this people, and he will not see the good that I am about to do to My people," declares the Lord, "because he has preached rebellion against the Lord"'"

29:31 "he has made you trust in a lie" This same phrase is used in 28:15. It is referring to the messages of peace and rapid restoration coming from the false prophets in both the Jewish community in Babylon and the Judean capital of Jerusalem. Ezekiel well describes these false prophets in Ezek. 13:2-3, 22; 22:28.

29:32 "he shall not have anyone living among this people" Jeremiah pronounces judgment on this false prophet in the total eradication of all of his relatives and descendants. To a Jew this was a horrifying prospect.

▣ "because he has preached rebellion against the Lord" Notice that the rejection of God's prophet is the rejection of God.

DISCUSSION QUESTIONS

This is a study guide commentary, whichmeans that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How many letters seems to be involved or mentioned in this chapter?

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The concept of "covenant" is discussed in the Special Topic at 3:7. Basically in this theological context it is an agreement between two unequal partners. Both have obligations and privileges. YHWH sets the conditions and makes the initiative.

B. God made a covenant with Israel to represent Him before the world (see Special Topic at 1:5). They failed to uphold their obligations and God terminated the covenant. However, He established an even more significant agreement with mankind (i.e., "new covenant," 31:31-24).

C. Israel's covenant was meant to help the world see YHWH's love and justice. The Old Testament, Old Covenant, laid the foundation for the understanding and implementation of the New Covenant in Christ.

D. Chapters 30-33 form a literary unit of hope and promised restoration which scholars call the "Book of Consolation." When Jerusalem was about to fall, Jeremiah gave his most encouraging revelations! The city and temple would be destroyed but YHWH restore them and His people!

E. Jeremiah 31:22 refers to the northern ten tribes, while vv. 23-26 refer to the southern tribes and vv. 27-40 refer to the reunited, restored nation.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 30:1-31The word which came to Jeremiah from the Lord, saying, 2"Thus says the Lord, the God of Israel, 'Write all the words which I have spoken to you in a book. 3For behold, days are coming,' declares the Lord, 'when I will restore the fortunes of My people Israel and Judah.' The Lord says, 'I will also bring them back to the land that I gave to their forefathers and they shall possess it.'"

30:2 "Write all the words I have spoken to you in a book" Verses 1-3 form an introduction to the entire literary unit of chapters 30-33. They deal with hope amidst judgment.

▣ "in a book" This refers to a scroll (BDB 706, #3). Obviously Jeremiah was involved in writing down YHWH's words, as well as speaking them. However, does this refer to

1. the book of Jeremiah as we know it today

2. the book that the king burned

3. the book that Jeremiah dictated to Baruch after the destruction of the first scroll

These are the kinds of modern questions that cannot be answered. We do not know

1. when the OT was compiled

2. how/by what criteria

3. by whom

4. when

The main truth "God has revealed Himself!" By faith we believe the Spirit authored and preserved the essential message! See the Special Topics at 23:21-22.

30:3 "days are coming" This could refer to

1. the end of the 70 year Babylon exile (i.e., Ezra, Nehemiah, cf. Jer. 16:14; 29:10)

▣ "Israel and Judah" Israel was taken captive by Assyria in 722 b.c. Judah was taken captive by Babylon in 605, 597, 586, 582 b.c. This speaks of their reunification that is based on their repentance and God's restoration of the covenant. The normal verb used of repentance (BDB 996, KB 1427, see Special Topic at 2:22) is used in two senses in this verse.

1. I will restore (i.e., turn back, Qalperfect), v. 18

2. I will bring them back (Hiphilperfect), v. 10

When His people turn back to Him, He will restore them.

NASB (UPDATED) TEXT: 30:44Now these are the words which the Lord spoke concerning Israel and concerning Judah:

30:4 Verse 4 is an introductory literary phrase.

NASB (UPDATED) TEXT: 30:5-75"For thus says the Lord,'I have heard a sound of terror, Of dread, and there is no peace.6'Ask now, and seeIf a male can give birth.Why do I see every manWith his hands on his loins, as a woman in childbirth? And why have all faces turned pale?7'Alas! for that day is great, There is none like it; And it is the time of Jacob's distress, But he will be saved from it.

30:5 "I have heard" The MT has the plural. This may reflect the "Us" of Gen. 1:26; 3:22; 11:7; Isa. 6:8. This could reflect

1. YHWH and His angelic council (cf. I Kgs. 22:19-23; Job 2:1-6)

2. a rare and late Hebrew grammatical form for emphasis called "the plural of majesty"

3. a precursor of the concept of a Triune God (i.e., Trinity, see Special Topic below)

30:6 "if a male can give birth" Ancient women gave birth by kneeling at a birthing stone. The men of Judah were so frightened they looked as if they were giving birth (cf. 6:24; 22:23). This metaphor of birthing is used in the NT to describe the birth pain of the New Age (cf. Rom. 8:22).

30:7-8 "that day is day" Notice that to one group (Israel and Judah) it is a day of restoration, and to the other (i.e., Babylon) it is a day of judgment. See Special Topic at 4:9.

NASB (UPDATED) TEXT: 30:8-118'It shall come about on that day,' declares the Lord of hosts, 'that I will break his yoke from off their neck and will tear off their bonds; and strangers will no longer make them their slaves. 9But they shall serve the Lord their God and David their king, whom I will raise up for them.10'Fear not, O Jacob My servant,' declares the Lord, 'And do not be dismayed, O Israel; For behold, I will save you from afar And your offspring from the land of their captivity. And Jacob will return and will be quiet and at ease, And no one will make him afraid.11'For I am with you,' declares the Lord, 'to save you; For I will destroy completely all the nations where I have scattered you, Only I will not destroy you completely.But I will chasten you justlyAnd will by no means leave you unpunished.'

30:8 "I will break his yoke" This picks up on the metaphor of a "yoke" (cf. Lev. 20:13) used by Jeremiah in 2:20 and chapters 27 and 28.

▣ "and strangers shall no longer make them their slaves" Why does this not accurately describe restored Judah's experience (i.e., Persia, Seleucids, Rome)? Either the covenant people broke the covenant again and are punished again or the reference is to an end-time period.

30:9 "David" This relates to the Davidic promises given in II Sam. 7:12-16. We know that there was not a restoration of a king immediately after the return from Babylon (Sheshbazzar and Zerubbabel were "princes of Judah"), therefore, many believe it refers to an eschatological setting (i.e., Jesus, cf. Ezek. 34:23-24; 37:24-25; Hosea 3:5).

30:10 "fear not. . .do not be dismayed" These are both Qalimperfects used in a jussive sense.

▣ "O Jacob. . .O Israel" This refers to all Jewish people (Israel and Judah are reunited). Remember that Jacob's name was changed to Israel at the brook Jabbok after he wrestled with an angel (cf. Gen. 32:22-32).

▣ "I will save you" This refers to the covenant people's restoration to the Promised Land. YHWH sent them into exile; He will restore them.

▣ "shall be quiet and at ease" These two descriptions of restoration and peace are used several times in Jeremiah.

1. quiet (BDB 1052), cf. 46:27; 47:6,7; 48:11; 49:23

2. ease (BDB 983), cf. 46:27; 48:11

This had always been YHWH's will for His covenant people (as was "joy" of v. 19).

30:10-11 Notice what YHWH promises to do for them (vv. 10-11, this is repeated in 46:27-28).

1. save them - BDB 446, KB 448, Hiphilparticiple

2. they will be quiet - BDB 1052, KB 1641, Qal perfect

3. they will be at ease - BDB 983, KB 1374, Palel perfect

4. no one shall make them afraid - BDB 353, KB 350, Hiphil participle

5. I am with you to save you (first spoken to Jeremiah, cf. 1:8,19; 15:20; 20:11, but now to all of Abraham's seed)

But also notice that covenant disobedience has consequences as well as benefits.

1. I will not destroy you completely

2. I will chasten you justly

3. I will by no means leave you unpunished (this is an infinitive absolute and an imperfect verb from the same root [BDB 667, KB 729] which denotes intensity, cf. 25:29; 49:12)

NASB (UPDATED) TEXT: 30:12-1712"For thus says the Lord, 'Your wound is incurable And your injury is serious. 13There is no one to plead your cause;No healing for your sore,No recovery for you.14All your lovers have forgotten you, They do not seek you; For I have wounded you with the wound of an enemy, With the punishment of a cruel one, Because your iniquity is greatAnd your sins are numerous.15Why do you cry out over your injury? Your pain is incurable. Because your iniquity is greatAnd your sins are numerous, I have done these things to you.16Therefore all who devour you will be devoured; And all your adversaries, every one of them, will go into captivity; And those who plunder you will be for plunder, And all who prey upon you I will give for prey.17For I will restore you to health And I will heal you of your wounds,' declares the Lord, 'Because they have called you an outcast, saying: "It is Zion; no one cares for her."'

30:12-17 YHWH used foreign pagan nations to discipline His people. His people surely deserved it (cf. vv. 12,14e,f, 15c,d). His people were

1. worshiping the fertility gods

2. making foreign alliances involving other gods

However, YHWH will act on their behalf after He judges them.

1. those who God used to judge Judah/Israel will also be judged in the same manner (see note at 17:10)

2. He will restore their health (sickness was a metaphor for sin, cf. Isa. 1:5-6)

3. He will heal their wounds

4. by implication from v. 13, He will also be their advocate (BDB 192, #3, cf. 5:28; 22:16)

30:12 "Your wound is incurable" This word, "curable" (BDB 60 I) is from the same consonants as "enosh" (BDB 60), which speaks of man's frailty, weakaness, and fallenness. The paradox of this incurable wound (idolatry of which they will not repent, cf. 15:18; 30:15; Micah 1:9) is found in v. 17, where God freely heals His people. The horror of 8:18-22 is now reversed!

30:17 "Zion" The city of Jerusalem was built on seven hills. Mt. Zion was the site of the old Jebusite fortress. David built his palace there. It came to be an idiom for the entire city of Jerusalem (i.e., 3:14).

NASB (UPDATED) TEXT: 30:18-2218"Thus says the Lord, 'Behold, I will restore the fortunes of the tents of Jacob And have compassion on his dwelling places;And the city will be rebuilt on its ruin,And the palace will stand on its rightful place.19From them will proceed thanksgiving And the voice of those who celebrate; And I will multiply them and they will not be diminished; I will also honor them and they will not be insignificant.20Their children also will be as formerly, And their congregation shall be established before Me; And I will punish all their oppressors.21And their leader shall be one of them, And their ruler shall come forth from their midst; And I will bring him near and he shall approach Me; For who would dare to risk his life to approach Me?' declares the Lord.22You shall be My people, And I will be your God.'"

30:18-22 In a sense this reflects the "new covenant" described in Ezek. 36:27-38. YHWH will act on behalf of His people. Notice the covenant language of v. 22. This poem is functioning as the blessing section, similar to Deuteronomy 27-28. YHWH acts for His name sake, for His purposes (see Special Topic at 1:5).

1. I will restore the fortunes, v. 18b

2. I will have compassion

a. dwelling places, v. 18c

b. the city, v. 18d

c. the palace, v. 18e

3. I will multiply them (i.e., one of the promises to Abraham, cf. Gen. 15:2-5), v. 19c

4. I will honor them, v. 19d

5. I will punish all their oppressors (cf. vv. 12-17)

6. I will bring their leader near (priestly language), v. 21

7. covenant language, v. 22 (cf. 31:1)

A new day has come! The benefits of the covenant are reestablished based on YHWH's mercy, not His people's covenant obedience (cf. 31:31-34; esp. Ezek. 36:22-38).

30:18 "the tents of Jacob" This is a Hebrew idiom for family units.

▣ "shall be rebuilt on its ruin" This is the Hebrew term tel (BDB 1068, cf. Josh. 11:18), which is used by modern archaeology for the destroyed mound of an ancient city. This implies that Jerusalem (i.e., the city and the temple) will be rebuilt on the same site.

30:19 "the voice of those who make merry" God wants His people to rejoice in creation and in Himself (cf. 7:34; 31:12-13; 33:11).

30:20 "their (lit. "His") congregation shall be established before Me" This terminology is priestly (i.e., approach YHWH in the temple). The covenant people (OT, Exod. 19:5-6; NT, I Pet. 2:5,9; Rev. 1:6; 20:6) were meant to be "a kingdom of priests," as the Messiah is

This is the term (BDB 12, KB 13) used to describe the leader of the congregation in the new day of restoration. It is parallel to "ruler" (BDB 605).

This term appears two other times in Jeremiah denoting leaders.

1. 14:3 - nobles

2. 25:34-36 - shepherds/lords

The fact that this context has a priestly orientation may denote the Messianic aspect of the Messiah as

1. Davidic - Genesis 49

2. priestly - Psalm 110:1-3; Zech. 3:8; 4:11-14; 6:13

The Dead Sea Scroll community expected two Messiahs, one from the line of Judah and one from the line of Levi. Jesus fulfills both (cf. Heb. 1:3; 2:17; 3:1; 4:14-15; 5:5,10; 6:20; 7:26,28; 8:1,3; 9:11; 10:21). He is the High Priest and the ultimate sacrifice!

▣ "I will bring him near and he shall approach Me" These are priestly phrases used in the sense of approaching God at the altar. Because of the next phrase this seems to refer to the vicarious atonement of Jesus Christ (Messiah is Priest and King, cf. Ps. 110:1-3; Zech. 3:8; 4:11-14; 6:13; Heb. 1:2-3).

NASB (UPDATED) TEXT: 30:23-2423Behold, the tempest of the Lord! Wrath has gone forth, A sweeping tempest; It will burst on the head of the wicked.24The fierce anger of the Lord will not turn back Until He has performed and until He has accomplished The intent of His heart; In the latter days you will understand this.

30:23-24 These verses are almost exactly like 23:19-20. Remember Jeremiah's poems were recorded and edited/compiled later. He used the same phrases in several poems.

▣ "the tempestof the Lord. . .wrath. . .fierce anger of the Lord" These anthropomorphic phrases (see Special Topic at 1:9) are in parallel. The judgment of God has a larger redemptive purpose (cf. v. 24, see Special Topic at 1:5).

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Many of these strophes were written in different historical contexts. There is a mixing of references to Israel (the northern ten tribes) and Judah (the southern three tribes). These separate poems are combined in this chapter, which emphasizes the restoration of both.

B. Note the references to

1. the united seed of Abraham

a. vv. 1,2 (i.e., the Exodus)

b. vv. 4,21 ("O virgin of Israel")

c. v. 7 ("for Jacob. . .remnant of Israel")

d. v. 27 ("the house of Israel and the house of Judah")

e. v. 33 ("the house of Israel after those days")

2. Israel

a. v. 5 ("the hills of Samaria")

b. v. 6 ("the hills of Ephraim")

c. v. 9 ("Ephraim is My first-born")

d. v. 15 ("Ramah. . .Rachel")

e. vv. 18,20 ("Ephraim")

3. Judah

a. v. 12 ("the height of Zion")

b. v. 14 ("the priests")

c. v. 23 ("the land of Judah")

d. v. 23 ("O holy hill")

C. The unique reference to a "new covenant" is very important. It points toward a new way of being right with YHWH based on faith and repentance, not human performance. Obedience is an evidence of the new relationship but not the means to it (cf. Eph. 2:8-9,10). Fallen mankind was unable to please God and follow Him. Substitutionary atonement became the new mechanism for a free and full salvation (cf. Isaiah 53; Mark 10:45; II Cor. 5:21) which issues in Christlikeness (cf. Eph. 1:4). God now has a people who reflect His character to those who do not yet know Him.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 31:1-61"At that time," declares the Lord, "I will be the God of all the families of Israel, and they shall be My people."2Thus says the Lord, "The people who survived the sword Found grace in the wilderness- Israel, when it went to find its rest."3The Lord appeared to him from afar, saying, "I have loved you with an everlasting love; Therefore I have drawn you with lovingkindness.4Again I will build you and you will be rebuilt, O virgin of Israel! Again you will take up your tambourines, And go forth to the dances of the merrymakers.5Again you will plant vineyards On the hills of Samaria; The planters will plant And will enjoy them.6For there will be a day when watchmen On the hills of Ephraim call out, 'Arise, and let us go up to Zion, To the Lord our God.'"

31:1 "At that time" This refers to 30:23-24 or the words Jeremiah wrote (i.e., 30:1-24).

▣ Notice the covenant terminology (cf. 30:22) and that Judah and Israel are united again (cf. Gen. 17:7-8). This covenant terminology can also be seen in Lev. 26:12; Jer. 7:23; 11:4; 24:7; 30:22; 31:33; 32:38.

31:2 This may be an allusion to a new "wilderness wandering period." The verb "went to find rest" (BDB 921, KB 1188, Hiphilinfinitive construct) communicates a reality of peace and YHWH's presence. A different word (BDB 628) is used in Exod. 33:14 and Deut. 28:65, but reflects the same theological concept (cf. Hos. 2:14).

▣ "the sword" The Aramaic Targums have "Egypt's sword," therefore the "sword" is a metaphor for death more than a reference to war. This section seems to refer to God's loving acts during the Wilderness Wandering Period.

31:3 "him" The MT has "me" (cf. NKJV, NJB). The LXX has "him" (cf NRSV). It seems to refer to the descendants of Jacob/Israel (cf. Deut. 4:37; 7:8).

▣ "I have loved you. . .I have drawn you" Both of these verbs are Qalperfects.

The word "you" must be a collective feminine singular (twice) because of

1. the context of v. 4 as national renewal and restoration

2. the continuation of the collective feminine singular

▣ "everlasting love. . .lovingkindness" These are covenant terms and promises. God wants His exiled people to know He has not forsaken them.

1. everlasting love - BDB 12 construct 761, see Special Topic at 7:7

2. lovingkindness - BDB 338, see Special Topic at 2:2

31:4 The things asserted in vv. 4-5 are the very things that were taken with them into the exile.

▣ "O virgin of Israel" This phrase is used several times in the OT (cf. v. 21; 14:17; 18:13; 46:11; Amos 5:2). God's people have committed spiritual adultery (cf. v. 22b). God forgives and restores them. The title "Israel" is used in three ways in this chapter.

1. as a reference to Jacob

2. as the whole nation of his descendants

3. as the northern ten tribes also called Ephraim or Samaria

See Special Topic at 2:3.

31:5 "hills of Samaria" This was the site of the capital of the northern kingdom built by Omri. Verses 5-6 speak to the area of the northern tribes, Israel.

▣ "enjoy" This verb literally means "profane" (BDB 320, KB 319, Pielperfect). It is a reference to the OT custom of offering first fruits to God (cf. Lev. 19:23-25; Deut. 20:6). Here "profane" means "to use for normal consumption." The first four years' fruit and then the first ripened fruit of the following years were symbolically given to YHWH in order to show His ownership of all the crops. However, here the phrase is metaphorical for a long extended period of peace and abundance (cf. Deuteronomy 28).

31:6 "Ephraim" This is a reference to the northern ten tribes who had by Jeremiah's day already been exiled by Assyria (722 b.c.). It went by several names after the united monarchy under Saul, David, and Solomon split in 922 b.c.

1. Israel (a collective term)

2. Samaria (their capital)

3. Ephraim (their largest tribe)

To keep Ephraim from returning to Zion to worship YHWH, Jeroboam I set up "golden calves" at Bethel and Dan (i.e., alternate sites of temples to YHWH). They were turned into sites of Ba'al worship but now they no longer exist!

NASB (UPDATED) TEXT: 31:7-97For thus says the Lord, "Sing aloud with gladness for Jacob, And shout among the chief of the nations; Proclaim, give praise and say, 'O Lord, save Your people, The remnant of Israel.'8Behold, I am bringing them from the north country, And I will gather them from the remote parts of the earth, Among them the blind and the lame, The woman with child and she who is in labor with child, together; A great company, they will return here.9With weeping they will come, And by supplication I will lead them; I will make them walk by streams of waters, On a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn."

31:7 Verses 7-9 are another poem/strophe. There is a series of imperatives expressing YHWH's will for the reunified covenant people (Israel/Jacob).

1. sing aloud - BDB 943, KB 1247, Qalimperative

2. shout - BDB 843, KB 1007, Qalimperative

3. proclaim - BDB 1033, KB 1570, Hiphilimperative

4. give praise - BDB 237, KB 248, Pielimperative

5. say - BDB 55, KB 65, Qalimperative

6. save - BDB 446, KB 448, Hiphilimperative(this is a prayer to YHWH expressed loudly. The LXX changes the imperative to a declarative, which makes it the object of the other imperatives)

NASB"chiefs of the nations"NKJV, NRSV,NJB"chief of the nations"TEV"the greatest of the nations"JPSOA"at the crossroads of the nations"REB"lead the nations"LXX"the head of the nations"

This imagery goes back to (1) Exod. 4:22; Ps. 2:7, where Israel is YHWH's firstborn or (2) Ps. 18:43, where David is called "the head of the nations." Both of the above are combined in Ps. 89:27. In Deut. 28:13 Israel is called "the head and not the tail," which is the same imagery (cf. Isa. 61:9). This imagery shows the central place of Abraham's descendants (cf. Deut. 26:19) in YHWH's plan for all the earth (see Special Topic at 1:5).

▣ "the remnant of Israel" In this context it is parallel to "those who survived the sword" of v. 2b. See Special Topic at 5:10-13. Jeremiah uses this term (BDB 984) twenty-three times.

31:8 "I am bringing them from the north country" This reference is to the Assyrian exile of the northern kingdom in 722 b.c. The only land route into Palestine from Mesopotamia was from the north because the Arabian Desert was to the east. It became a symbol of invasion, but here is a symbol of hope and restoration.

▣ Notice how the returnees are characterized.

1. from the remote parts of the earth (cf. Isa. 43:6)

2. the blind (cf. Isa. 42:16)

3. the lame (cf. Micah 4:6; Zeph. 3:19)

4. women with children

5. pregnant women

This is in contrast to how they were taken into captivity. Only the strong, middle-aged were taken. The young, the old, the sick, the weak, the leaders were all killed!

31:9 "with weeping. . . by supplication" Verse 19 refers to the repentant nature of the returners (cf. vv. 7e,9b; Deut. 30:6). This same form appears in Zech. 12:10 for Israel's repentance and faith in the Messiah.

▣ "walk by streams of water" This imagery describes the new age (cf. Deut. 28:30) of abundance. The desert is transformed into a "watered garden" (cf. v. 12; Isa. 58:11). This is imagery from Isaiah (cf. 35:7-8; 41:17-20; 43:19-20; 49:10-11.

The way home (i.e., highway) will be easy and "without want!" YHWH is bringing His people back to the Promised Land. A new exodus and wilderness wandering period has begun.

▣ "on a straight path in which they shall not stumble" The way home will be smooth and easy. YHWH will prepare the road (physically and spiritually). This is the "highway of holiness" described by Isaiah (cf. 35:8; 40:3; 49:11; 57:14; 62:10).

▣ "I am a Father to Israel" God is spoken of as "Father" (see Special Topic at 3:4) to the descendants of Abraham. God is spoken of as a husband to them in 11:15 (cf. Hosea 1-3). The Bible uses the most intimate family terms to describe the relationship between God and His people (cf. Hosea 1-3, 11).

It is difficult in this chapter (which seems to combine poems from several periods of Jeremiah's ministry) to know when the terminology refers to the Northern Ten Tribes or to all Israelites (see Contextual Insights, B).

NASB (UPDATED) TEXT: 31:10-1410Hear the word of the Lord, O nations,And declare in the coastlands afar off,And say, "He who scattered Israel will gather himAnd keep him as a shepherd keeps his flock."11For the Lord has ransomed Jacob And redeemed him from the hand of him who was stronger than he.12"They will come and shout for joy on the height of Zion,And they will be radiant over the bounty of the Lord- Over the grain and the new wine and the oil, And over the young of the flock and the herd; And their life will be like a watered garden,And they will never languish again.13Then the virgin will rejoice in the dance,And the young men and the old, together,For I will turn their mourning into joyAnd will comfort them and give them joy for their sorrow.14I will fill the soul of the priests with abundance,And My people will be satisfied with My goodness," declares the Lord.

▣ This strophe is describing the joyful return of the exiles. The theology is twofold.

1. YHWH exiled them for their sin. He will restore them in their repentance and faith (v. 9).

2. YHWH is sovereign over all nations (cf. v. 10; Deut. 32:8). YHWH, not the non-existent idols of the pagan nations, controls time/history.

31:10 There are three imperatives.

1. hear - BDB 1033, KB 1570, Qalimperative

2. declare - BDB 616, KB 665, Hiphilimperative

3. say - BDB 55, KB 65, Qalimperative

The nations must hear YHWH's message of restoration. They must know Him: His love, power, provision! YHWH works with the descendants of Abraham in special ways to inform and attract the descendants of Adam! This is surely the implication of monotheism (see Special Topic at 1:5) and Gen. 12:3!

▣ "shepherd keeps his flock" This is an OT title for "God" (cf. Psalm 23; Isa. 40:11; Ezek. 34:11-14, 31). This title is used of Jesus in John 10 (cf. Ezek. 34:23; Micah 5:4). Attributing OT titles for YHWH to Jesus is a common way for NT writers to confirm the deity of Christ.

1. OT titles of YHWH applied to Jesus

2. OT actions of YHWH applied to Jesus

3. grammatical constructions where God and Jesus are the dual objects of verbs or prepositions

2. redeem - BDB 145, KB 169, Qalperfect, so common in Leviticus, Ruth, Isaiah. Title for YHWH in Isa. 41:14; 43:14, but used only twice in Jeremiah, here and 50:34 (also title for YHWH).

31:12 "on the height of Zion" Zion is one of seven hills on which Jerusalem was built. Mt. Zion was the site of the Jebusite fortress captured by David. He built his palace on this hill.

However, in this context, Zion stands for Jerusalem. The word "height" would refer to Mt. Moriah, the site of the rebuilt temple. The place "God chose His name to dwell" (recurrent phrase in Deuteronomy).

▣ "they shall never languish again" The covenant blessing of Leviticus 26 and Deuteronomy 28 are present and secure (cf. v. 5). In this statement is the promise of no more exiles (cf. Isa. 35:10; 60:20; 65:17-25)! The new day has come! Was this fulfilled in the post-exilic return? Was that restoration still conditional? Has the new day of a new heart, mind, and spirit arrived? I think this imagery points toward the gospel (initiated covenant) and eschatological fulfillment (consummated covenant).

31:13-14 Notice the people who were rejoicing.

1. young women (lit. "virgin")

2. young men

3. old men

4. the priests

5. "my people" (collective term)

Verse 12 is related to "the nations" which will be included but v. 13 relates to the returning exiles. This inclusiveness reminds one of Joel 2:28-29, quoted in the first Apostolic sermon in Acts 2.

31:14 "I will fill the soul of the priests with abundance" This refers to the re-instigation of the sacrificial system. Jeremiah was not opposed to the cultus but wanted faith and ritual (cf. Lev. 7:32-36), not ritual alone.

NASB (UPDATED) TEXT: 31:15-2015Thus says the Lord,"A voice is heard in Ramah,Lamentation and bitter weeping.Rachel is weeping for her children;She refuses to be comforted for her children,Because they are no more."16Thus says the Lord,"Restrain your voice from weepingAnd your eyes from tears;For your work will be rewarded," declares the Lord,"And they will return from the land of the enemy.17There is hope for your future," declares the Lord,"And your children will return to their own territory.18I have surely heard Ephraim grieving,'You have chastised me, and I was chastised,Like an untrained calf;Bring me back that I may be restored,For You are the Lord my God.19For after I turned back, I repented;And after I was instructed, I smote on my thigh;I was ashamed and also humiliatedBecause I bore the reproach of my youth.'20Is Ephraim My dear son?Is he a delightful child?Indeed, as often as I have spoken against him,I certainly still remember him;Therefore My heart yearns for him; I will surely have mercy on him," declares the Lord.

31:15-22 The strophe is addressed to the northern ten tribes. They, too, will participate in YHWH's restoration and new day! The split of the United Monarchy in 922 b.c. was a sad and destructive event, both physically and spiritually. All of the prophets condemned the northern kings. Restoration was the only option.

31:15 "Ramah" The Hebrew word "height" (BDB 928) is possibly not a reference to a place name. The rabbis see this as a reference to God's hearing in heaven. The MT is not pointed for a place name.

▣ "Rachel" This was Jacob's favorite wife and the mother of Joseph (and, therefore, the grandmother of Ephraim and Manasseh) and Benjamin (cf. Gen. 35:16-18). The rabbis say she was buried by the very road on which the northern tribes were taken into exile by Assyria in 722 b.c. This verse is quoted in Matt. 2:18 concerning Herod's killing of the children of Bethlehem (in order to kill the newborn "King of the Jews" who the Wise Men sought).

31:16 Rachel should not weep because the exiles from Israel will be brought back to Palestine.

31:18 "I have surely heard" This is an infinitive absolute and imperfect verb from the same root (BDB 1033, KB 1570) for emphasis. God does hear when we pray (cf. Exod. 3:7).

▣ "Like an untrained calf" This is terminology from Hosea 4:16.

▣ "Bring me back that I may be restored" This is a Hiphilimperative (i.e., a prayer to YHWH). The rabbis say that such a radical repentance is involved that only God can give it (i.e., the new covenant of Jer. 31:31-34, described in Ezek. 36:22-38). The divine initiation is stressed in v. 19. This reflects Jeremiah's prayer of 17:12-18.

31:19 "I smote on my thigh" This is a cultural idiom of grief or shame (cf. Ezek. 21:12).

Verse 20 describes YHWH as a loving parent who disciplines His son but still loves him. The discipline is for the purpose of restoration (cf. Hosea 11:8-9; 14:4-7).

The UBS Handbook on Jeremiah (p. 641) makes the interesting comment, "This verse is God's reply to Israel's statement of repentance, just as 4:1-2 is God's response to Israel's repentance in 3:22-25."

▣ "dear son. . .delightful child" These statements are parallel. The words (BDB 430 and 1044) express YHWH's love in parental terms. It reminds me of Exod. 19:5-6. There was so much potential in the covenant people, but what a disaster their idolatry caused (cf. Ezek. 36:22-38).

▣ "I have spoken against him" The Hebrew can be interpreted as "of him," which fits the context better.

▣ "remember. . .have mercy" Both of these are the infinitive absolute and imperfect verb of the same root for the intensity of YHWH's love and forgiveness!

1. I certainly still remember him - BDB 269, KB 269

2. I will surely have mercy on him - BDB 933, KB 1216

NASB (UPDATED) TEXT: 31:21-2221"Set up for yourself roadmarks, Place for yourself guideposts; Direct your mind to the highway, The way by which you went. Return, O virgin of Israel, Return to these your cities.22How long will you go here and there, O faithless daughter? For the Lord has created a new thing in the earth- A woman will encompass a man."

31:21-22 There is a series of imperatives given to the exiles related to their return trip to Palestine.

The third line of the verse shows the context as a "highway" (BDB 700, only here in Jeremiah) so the first two parallel lines must fit this imagery. The exiles are to set their minds to the road that took them into exile (i.e., idolatry), but now to the road (i.e., repentance, faith) that will bring them home.

Jeremiah continued to tell Judah that she would go into exile for 70 years. Jerusalem and the temple would be destroyed. Here he seems to say to them, mark your path/road as you travel into exile because one day you will return and these markers you set up in grief will become markers of joy on the way home to Palestine!

31:22 "For theLord has created a new thing" The mention of "new" (BDB 294) brings the imagery from Isaiah of the Messianic age (i.e., "new covenant," 31:31-34).

1. new things, Isa. 42:9; 48:6

2. new song, Isa. 42:10 (Rev. 5:9; 14:3)

3. something new, Isa. 43:19 (Rev. 3:12)

4. new name, Isa. 62:2 (cf. Isa. 56:3)

5. new heavens and new earth, Isa. 65:17; 66:22 (cf. II Pet. 3:13)

Also note Ezek. 11:19; 18:31; 36:26 (36:22-38 is a description of the new covenant age).

Note that the same verb (BDB 135, KB 153) used in Gen. 1:1 is used again of YHWH's creative activity in restoring His people (and through them His eternal redemptive plan). Creation was for fellowship with all humanity (cf. Gen. 1:26-27; 3:8), so too, the restoration of Israel. The Messiah w